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CHRIST  01  THE  CROSS 


AN   EXPOSITION 


TWENTY-SECOND  PSALM. 


REV.  JOHN    STEVENSON, 

// 
PERPETUAL    CURATE    OF   CURY    AND    OUNWALLOE,    CORNWALL. 


€ECOND    U1ERICAN,     FROM     THE     TENTH     LONDON     EDITIOH 


NEW    YORK: 
ROBERT    CARTER    &    BROTHERS 

No.    285    BROADWAy 

1853. 


74CO&C 


CONTENTS 


Verso.  Page. 

Psalm  xxn v 

Introductory  Epistle    ...  vii 

On  the  Title  op  >the  Psalm xx 

CHRIST  ON  THE  CROSS. 

IN  DARKNESS. 

The  Cry 1  .  .  23 

The  Complaint 2  .  .  54 

The  Acknowledgment 3  .  .  69 

The  Contrast 4—6  .  .  80 

The  Reproach 6  .  .  99 

The  Mockery ;      7  .  .  108 

The  Taunt 8  .  114 

The  Appeal 9, 10  .  .  121 

The  Entreaty 11  .  .  133 

The  Assault           ...                .       12, 13  .  .  137 

The  Faintness        .        .        .                .        .     14  .  .  142 

The  Exhaustion             .        .                        .    15  .  .  147 

The  Piercing           ...                        .     16  .  .  151 

The  Emaciation 17  .  .  157 


IV  CONTENTS. 

Verse.  Page. 

The  Insulting  Gaze      .        .        .        .        .    17    .  .    164 
The  Partition  of  the  Garments,  and  Casting 

of  the  Lot        •       •        •       •       .        .    18    .  .    1C8 

The  Importunity     .        .        .        .              19, 21    .  .    175 


CHRIST  ON  THE  CROSS. 

IN  LIGHT. 

The  Deliverance            .                                 .  21  .  .  197 

The  Gratitude        .        .        .        .        .        .  22  .  .  211 

The  Invitation 23  .  .  219 

The  Testimony 24  .  .  230 

The  Vow 25  .  .  238 

The  Satisfaction  of  the  Meek           .        .  26  .  .  244 

The  Seekers  of  the  Lord  praising  Him      .  26  .  .  257 

The  Eternal  Life 26  .  .  260 

The  Conversion  of  the  World           .        .  27  .  „  268 

The  Enthronement 28  .  .  276 

The  Universal  Worship       ,        .        .        .  29  .  .  286 

The  Author  of  the  Faith           .        .        .  29  .  .  292 

The  Seed         .        .        .        .        .        .        .  30  .  .  298 

The  Gathering 31  .  .  307 

The  Everlasting  Theme  and  Occupation  31  .  .  317 

The  Finisher  of  the  Faith        .        •        .  ?1  .  .  327 

Summary 342 


THK 


TWENTY-SECOND  PSALM. 


II  To  the  chief  Musician  upon  Aijeleth  Shahar,  a  Psalm 
of  David. 

1  My  God,  my  God,  why  hast  thou  forsaken  me  ?  why 
art  thou  so  far  from  helping  me,  and  from  the  words  of  my 
roaring  ? 

2  O  my  God,  I  cry  in  the  daytime,  but  thou  hearest  not ; 
and  in  the  night  season,  and  am  not  silent. 

3  But  thou  art  holy,  O  thou  that  inhabitest  the  praises  of 
Israel. 

4  Our  fathers  trusted  in  thee :  they  trusted,  and  thou  didst 
deliver  them. 

5  They  cried  unto  thee,  and  were  delivered:  they 
trusted  in  thee,  and  were  not  confounded. 

6  But  I  am  a  worm,  and  no  man ;  a  reproach  of  men, 
and  despised  of  the  people. 

7  All  they  that  see  me  laugh  me  to  scorn ;  they  shoot  out 
the  lip,  they  shake  the  head,  saying, 

8  He  trusted  on  the  Lord  that  he  would  deliver  him  :  let 
him  deliver  him,  seeing  he  delighted  in  him. 

9  But  thou  art  he  that  took  me  out  of  the  womb:  thou 
didst  make  me  hope  when  I  was  upon  my  mother's  breast. 

10  I  was  cast  upon  thee  from  the  womb:  thou  art  my 
God  from  my  mother's  belly. 

1# 


VI  THE    TWENTY-SECOND    PSALM. 

11  Be  not  far  from  me  ;  for  trouble  is  near  ;  for  there  is 
none  to  help. 

12  Many  bulls  have  compassed  me :  strong  bulls  of 
Bashan  have  beset  me  round. 

13  They  gaped  upon  me  with  their  mouths,  as  a  ravening 
and  a  roaring  lion. 

14  I  am  poured  out  like  water,  and  all  my  bones  are  out 
of  joint :  my  heart  is  like  wax  ;  it  is  melted  in  the  midst  of 
my  bowels. 

15  My  strength  is  dried  up  like  a  potsherd  ;  and  my 
tongue  cleaveth  to  my  jaws  ;  and  thou  hast  brought  me  into 
the  dust  of  death. 

16  For  dogs  have  compassed  me  ;  the  assembly  of  the 
wicked  have  inclosed  me  :  they  pierced  my  hands  and  my 
feet. 

17  1  may  tell  all  my  bones  :  they  look  and  stare  upon  me. 

18  They  part  my  garments  among  them,  and  cast  lots 
upon  my  vesture. 

19  But  be  not  thou  far  from  me,  O  Lord  :  O  my 
strength,  haste  thee  to  help  me. 

20  Deliver  my  soul  from  the  sword  ;  my  darling  from  the 
power  of  the  dog. 

21  Save  me  from  the  lion's  mouth:  for  thou  hast  heard 
me  from  the  horns  of  the  unicorns.  (Or]  Save  me  from  the 
lion's  mouth,  and  from  the  horns  of  the  unicorns.  Thou 
hast  heard  me.)     See  Note,  p.  197. 

22  I  will  declare  thy  name  unto  my  brethren ;  in  the 
midst  of  the  congregation  will  I  praise  thee. 


INTRODUCTORY  EPISTLE. 


Christian  Readers, 

Grace  and  peace  be  multiplied  unto  you,  through 
the  knowledge  of  God,  and  of  Jesus  our  Lord !  May 
you  be  u  partakers  of  his  sufferings, "  only  in  such  meas- 
ure as  shall  prepare* you  to  bear  "  his  exceeding  weight 
of  glory."  The  constant  aim  of  the  Apostle,  should  be 
ours  also : — to  "  know  the  fellowship  of  Christ's  sufferings, 
and  to  be  made  conformable  unto  his  death,"  Phil.  iii. 
10.  "  All  Christians  have  been  taught  in  one  school," 
says  an  admirable  author ;  "  all  have  known  the  power 
of  affliction  in  some  of  its  varied  forms,  of  inward  conflict, 
or  outward  trouble.  'Before  I  was  afflicted  I  went 
astray,  but  now,'  is  each  of  them  ready  to  say, ■  but  now 
have  I  kept  thy  word.'  I  never  prized  it  before.  I  could 
indeed  scarcely  be  said  to  know  it.  I  never  understood 
its  comfort  until  affliction  expounded  it  to  me.  I  never 
till  now  saw  its  suitableness  in  my  case."* 

Is  this  the  reader's  experience  ?  In  some  measure  we 
trust  it  is,  for  we  must  all  bear  the  cross  before  we  can 
wear  the  crown.  The  "  Book  of  Consolations"  is  pecu- 
liarly fitted  to  the  disconsolate.  The  Saviour's  gift  of  a 
"  Comforter"  is  highly  prized  by  the  members  of  his 
Church  when  they  are  left  comfortless.  Whensoever, 
then,  amid  your  trials,  you  turn  to  that  Book,  lift  up  your 
heart  in  secret  earnest  prayer  for  this  gift.  You  shall 
thus  obtain  a  double  benefit  by  your  affliction ;  the  Spirit 

*  Bridges  on  Fsalm  cxix.  ver.  67.    See  also  ver.  71. 


Vlll  INTRODUCTORY    EPISTLE. 

will  open  your  understanding  to  understand  the  Scrip- 
tures, and  the  key  of  spiritual  knowledge  thus  put  into 
your  hand  will  open  to  you  the  Sanctuary  of  Chirstian 
sympathy,  where  you  shall  find  the  man  of  sorrows, 
whose  tears  will  mingle  with  yours,  and  the  sight  of 
whose  agonies  will  cause  you  to  forget  your  own. 

The  twenty-second  psalm  sets  him  before  us  in  the 
darkest  hour  of  his  earthly  history.  His  loud  cry  of 
agony  attracts  our  attention  to  the  passage  in  which  it 
was  foretold,  and  insensibly  our  minds  are  led  on  to  the 
perusal  of  the  whole  psalm.  It  proves  to  be  emphatically 
one  of  those  passages  in  which  the  prophets,  by  the  Spirit 
of  Christ  within  them,  testified  beforehand  the  sufferings 
of  Christ,  and  the  glory  that  should  follow,  1  Pet.  i.  11. 
Thus  the  psalm  beguiles  the  sorrow  of  the  Christian,  by 
exhibiting  the  untold  sorrows  of  his  Lord,  and  elevates 
his  mind  above  all  earthly  trials  as  he  proceeds,  by  ma- 
king him  a  partaker,  through  hope,  of  the  glory  that  is 
yet  to  be  revealed.  With  his  stripes  our  souls  are  healed, 
Isa.  liii.  5.  We  cannot  murmur  when  we  contemplate 
such  an  unmurmuring  Master.  Who  will  love  sin  any 
longer,  after  he  has  seen  how  it  has  pierced  his  Saviour  ? 
How  can  we  call  our  afflictions  severe,  when  we  "  con- 
sider him  who  endured  such  contradiction  of  sinners 
against  himself?"  Heb.  xii.  3. 

The  Author  desires  to  commend  this  psalm  of  the  Re- 
deemer's sorrow  and  joy  to  the  frequent  and  attentive 
perusal  of  his  fellow  Christians.  This  humble  endeav- 
our to  unfold  some  of  its  contents,  he  designs  only  for 
those  hours  of  spiritual  depression,  or  of  domestic  or  per- 
sonal affliction,  when,  criticism  being  disarmed,  the  reader 
looks  only  for  a  few  simple  words  of  consolation,  or  would 
seek  to  lose  remembrance  of  his  sorrows  in  contempla- 
ting those  of  the  deeply  tried  fellow  sufferer.  He  feels  that 
much  has  been  left  unsaid.     But  as  the  volume  is  already 


INTRODUCTORY    EPISTLE.  IX 

larger  than  was  anticipated,  his  object  will  be  accom- 
plished if  the  views  here  presented  may,  through  the 
gracious  Spirit,  impart  consolation  even  to  a  single  indi- 
vidual, and  by  their  imperfection  incite  others  to  turn 
aside  and  comtemplate  for  themselves  this  great  sight, 
which  a  saint  of  old  beheld  under  the  appropriate  emblem 
of  "  a  bush  burning  and  not  consumed,"  Exodus  iii.  2. 

As  the  psalm  does  not  refer  to  the  whole  of  the  period 
in  which  our  blessed  Lord  hung  upon  the  cross,  the 
reader  is  requested  to  set  before  his  mind  part  of  the  pre- 
vious history  and  circumstances.  It  is  supposed  that  our 
divine  Surety  was  crucified  about,  or  not  long  after,  nine 
o'clock  in  the  morning.  Immediately  on  his  being  nailed 
to  the  cross,  we  conceive  that  our  merciful  High  Priest 
prayed  for  his  murderers,  "  Father,  forgive  them,  for  they  / 
know  not  what  they  do,"  Luke  xxiii.  34.  After  he  had 
hung  some  little  time  on  the  cross,  our  Lord  affectionately  w 
consigned  his  mother  to  the  care  of  the  beloved  disciple 
John,  saying  to  the  one,  u  Behold  thy  son,"  and  to  the 
other,  "Behold  thy  mother,"  John  xix.  26,  27.  Next 
after  this,  and  before  midday,  it  is  probable  that  our  Lord 
accepted  the  prayer  of  the  penitent  thief  with  this  gracious 
assurance,  "  To-day  shalt  thou  be  with  me  in  paradise," 
Luke  xxiii.  43.  At  the  sixth  hour,  that  is,  in  our  reckoning, 
at  twelve  o'clock,  the  supernatural  darkness  commenced. 
Instead  of  meridian  brightness,  there  was  a  solemn 
gloom  for  about  three  hours.  The  moon  being  then  at 
the  full,  the  darkness  could  not  possibly  be  caused  by  an 
eclipse,  which,  besides,  never  continues  for  so  long  a 
period.  From  twelve  o'clock  till  three  our  blessed  Lord 
appears  to  have  been  silent,  enduring  a  great  inward 
conflict.  About  the  ninth  hour,  that  is,  about  three 
o'clock,  he  gave  utterance  to  his  feelings  in  the  first  words 
of  this  psalm,  "  My  God  !  my  God  !  why  hast  thou  for- 
saken me  ?"     From  this  we  infer  that  he  applied  the 


X  INTROCUCTORY    EPISTLE. 

psalm  to  himself.  And  as  it  was  usual  at  that  period 
for  the  Hebrews  to  quote  the  commencement  of  a  psalm 
in  an  audible  manner,  in  order  that  those  around  might 
join  in  its  mental  or  vocal  repetition,  we  have  some  rea- 
son to  conclude  that  our  dying  Redeemer  occupied  his 
thoughts  with  '^peaking  to  himself,"  and  to  God,  in  the 
words  of  this  psalm,  Eph.  v.  19.  The  applicability  of 
every  sentence  of  it  to  his  condition,  strengthens  that 
opinion.  This  is  the  view  attempted  to  be  set  forth  in 
the  following  exposition.*  We  conceive  that  our  Lord, 
while  under  the  darkness  and  desertion,  repeated,  after 
his  loud  cry,  the  remainder  of  this  psalm,  and  that  in  the 
19th,  20th,  and  21st  verses,  he  plead  so  importunately  for 
the  immediate  return  of  his  Father's  comforting  presence, 
that  light  brake  forth  instantly,  and  then  he  mentally 
exclaimed,  "  Thou  hast  heard  me  !"  The  supernatural 
gloom  was  dispelled  from  the  face  of  nature,  and  the 
light  and  peace  of  the  Father's  countenance  were  restored 
to  the  heart  of  Christ.  In  gratitude  and  joy  our  Lord 
continued  to  repeat  to  himself  the  remainder  of  the  psalm ; 
expressly  declared  that  "  God  hath  not  hid  his  face  from 
him,"  verse  24;  and  he  affirmed  his  determination  to 
"pay  his  vows."  As  he  repeated  this  thought  of  the 
25th  verse,  we  conceive  that  in  accordance  with  it,  Jesus 
exclaimed,  "I  thirst,"  for  St.  John  informs  us  that  this 
was  prompted  rather  by  a  sense  of  duty,  than  an  impulse 
'.f  nature.  Continuing  the  course  of  the  psalm,  the  Sa- 
viour's heart  was  comforted  with  the  vision  of  joy  that 
was  set  before  him,  Heb.  xii.  2.  He  saw  of  the  travail 
of  his  soul,  Isa.  liii.  11,  and  was  satisfied  to  witness  the 
whole  earth  filled  with  the  knowledge  of  the  glory  of 

*  While  preparing  this  for  the  press,  the  author  met  with  "  A  Plain 
Exposition  of  the  New  Testament,"  by  the  Rev.  Thomas  Boys,  M.A.. 
and  feels  happy  to  refer  the  reader  to  that  excellent  volume  for  a  similar 
\iew  given  of  this  psalm  in  the  comments  on  the  19th  chapter  of  St  John. 


INTRODUCTORY    EPISTLE.  XI 

God,  and  all  nations  rendering  the  homage  of  Christian 
worship,  ver.  27 — 29.  He  beheld  his  seed  celebrating 
his  righteousness  through  time  and  through  eternity,  and 
exulting  in  the  glorious  truth  that  he  had  perfectly  "ful- 
filled it,"  ver.  31.  Here  the  psalm  terminates,  and  we 
conceive  that  our  blessed  Master,  as  if  satisfied  with  this 
sight,  and  conscious  that  all  the  work  of  suffering  and 
of  obedience  in  his  mortal  life  was  completed,  now  gave 
utterance  to  the  second  "  loud  voice,"  and,  in  accordance 
with  this  everlasting  testimony  of  his  Church,  exclaimed, 
"  It  is  finished  !"  Having  said  this,  the  Saviour  of  the 
world  bowed  his  head,  and  of  his  own  accord  gave  up 
that  life  which  no  man  could  take  from  him,  John  x. 
18 :  for,  breathing  out  his  soul,  he  said,  "  Father,  into 
thy  hands  I  commend  my  spirit,"  Luke  xxiii.  46. 

This  psalm  depicts  the  Saviour's  condition,  and  un- 
folds his  mental  history,  from  the  period  of  the  first  loud 
cry  to  that  of  the  second.  It  opens  with  sorrow,  and  con- 
cludes with  joy.  Its  time  is  but  those  few  minutes 
which  its  meditative  and  deliberate  perusal  would  occu- 
py. It  commences  with  that  most  severe  of  all  his  trials, 
the  hiding  of  his  Father's  face,  and  terminates  with  a 
vision  of  his  everlasting  felicity  in  his  Church.  The 
change  in  the  middle  of  the  psalm  is  most  important 
and  consolatory.  It  teaches  that  the  Redeemer  did  not 
die  under  darkness.  It  assures  us  that  his  latest  mo- 
ments were  those  of  peace  and  communion,  not  of  per- 
turbation and  estrangement.  The  Christian's  heart  re- 
joices to  know  that  his  adorable  and  gracious  Lord 
departed  not  out  of  this  life  in  bitter  anguish  of  spirit, 
complaining  that  his  Father  had  forsaken  him,  but  in 
gratitude  and  exultation  of  soul,  testifying  that  he  had 
not  hid  his  face  from  him,  but  had  heard  and  answered 
his  petition,  verse  24. 

We  are  now,  Christian  reader,  about  to  consider  the 


Xll  INTRODUCTORY    EPISTLE. 

most  important  and  mysterious  part  of  our  Lord's  impor- 
tant and  mysterious  life.  Yet  let  no  Christian  shrink 
from  the  contemplation  of  the  u  great  mystery  of  godli- 
ness, God  manifest  in  the  flesh,"  1  Tim.  iii.  16.  So  far 
as  it  is  "  revealed,"  it  "  belongs  unto  us,"  Deut.  xxix.  29. 
Remember,  also,  that  there  is  nothing  mysterious  in  it- 
self. Knowledge,  like  the  light,  makes  all  things  plain. 
Mystery  is  but  a  watchword  of  creature  ignorance.  As 
we  advance  from  the  lowest  scale  of  being  to  the  high- 
est, we  find  that  every  rank  calls  that  above  it  a  mystery, 
and  that  beneath  it  a  simplicity.  God  looks  down  from 
the  height  of  being,  and  deems  universal  nature  a  sim- 
plicity. He  only,  whose  name  is  "  I  am  that  I  am,"  is 
the  great  mystery  of  eternity.  "We  shall  understand 
all  mysteries  and  all  knowledge,"  1  Cor.  xiii.  2,  but  we 
shall  be  ever  learning  something  further  of  the  mystery 
of  the  Godhead,  which  passes  knowledge.  What  wre 
shall  learn  regarding  God,  shall  instantly  cease  to  be 
mysterious,  and  we  shall  plainly  and  fully  comprehend 
it.  What  we  shall  not  have  learned  concerning  the  Di- 
vine Being  will  appear  so  mysterious  and  wonderful, 
that  the  fresh  zest  of  inquiry  shall  be  kept  eternally  alive. 
Thus  our  reverential  love  and  adoring  admiration  of  God, 
shall  be  continually  increasing,  and  the  happiness  of 
heaven  augmenting  without  end.  The  ecstatic  sensa- 
tion of  discovery,  and  the  high  delight  of  intelligent  in- 
quiry, will  co-exist  in  our  breasts,  and  impart  to  eternity 
the  appearance  and  feeling  neither  of  a  past,  nor  of  a  fu- 
ture, but  of  a  full  and  satisfactory  present.  If  thus  it 
shall  prove  in  eternity,  so  ought  it  to  be  in  time.  "  Grow," 
says  the  apostle,  "  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ,"  2  Pet.  iii.  18.  The  Spirit  of  light 
is  promised  by  him  as  a  guide  into  all  truth.  Let  us, 
therefore,  "search  the  Scriptures,  for  they  testify  of 
Jesus,"  John  v.  39.     The  reading  of  the  Word  is  one 


INTRODUCTORY    EPISTLE.  Xlll 

of  the  ordinances  of  God's  appointment  for  the  benefit  of 
our  souls.  While  engaged  in  its  perusal,  and  at  all  times, 
let  us  constantly  pray  that  God  would  "  illuminate  our 
minds  and  understandings  with  the  bright  beams  of  his 
Holy  Spirit,  that  we  may  daily  grow  in  the  saving 
knowledge  of  the  heavenly  mystery  of  our  redemption, 
wrought  by  our  dear  Lord  and  Saviour  Jesus  Christ." — 
Lord  Bacon?s  Prayers.  This  Psalm  brings  that  re- 
demption, and  this  Saviour,  vividly  before  our  view. 
That  its  perusal  may  be  accompanied  wTith  greater  bene- 
fit, we  would  humbly  suggest  the  following  as  topics  for 
meditation. 

Endeavour  to  bring  fully  before  your  mind,  First,  the 
Sufferer,  the  Lord  Jesus  Christ,  God  over  all,  in  your 
nature,  dying  as  your  Surety.  Second,  the  Cause  of 
suffering,  sin  ;  your  sin,  and  the  sin  of  the  world.  Third, 
the  Agents,  the  Law,  Satan,  Man,  and  God.  Fourth, 
the  Reality  of  Christ's  sufferings :  not  a  mere  appear- 
ance of  sorrow,  but  a  real,  acute,  and  exquisite  sense  of 
bodily  agony,  and  of  mental  anguish.  Fifth,  the  Place, 
Golgotha,  the  hill  of  skulls — Calvary,  the  mount  without 
the  walls  of  Jerusalem,  where  criminals  were  put  tc 
death.  Sixth,  the  Circumstances-  ;  a  public  execu- 
tion,— three  crosses,  and  three  crucified  thereon, — two  foi 
theft, — one  in  the  midst,  for  sedition  and  blasphemy, 
even  Jesus  our  blessed  Saviour,  condemned  alike  in  the 
spiritual  and  criminal  courts  of  his  native  country :  his 
back,  excoriated  by  the  scourge,  pressing  on  the  wood, 
his  hands  and  his  feet  pierced  with  nails,  his  sufferings 
mocked,  his  character  vilified,  his  strength  exhausted, 
his  soul  deserted,  and  his  spirit  assailed  by  the  tempta- 
tions of  Satan. 

When  these  have  been  well  considered,  endeavour 
next  to  enter  into  the  feelings  of  that  Holy  One,  who  en- 
dured  them  all.     Consider  the  unparalleled  posi- 

2 


XIV  INTRODUCTORY    EPISTLE. 

tion  in  which  the  blessed  Jesus  found  himself  placed 
when  hanging  on  the  cross.  Contemplate  this  position, 
and  his  feelings,  in  reference,  First,  to  his  own  Godhead 
and  manhood.  When  the  Second  Person  in  the  Holy 
Trinity  took  our  nature  upon  him,  he  did  not  lay  aside 
his  Godhead ;  he  laid  aside  only  the  exhibition  of  its 
glorious  presence  and  power.  In  all  his  words  and  mira- 
cles, he  spake  and  acted  by  the  power  of  the  Father  and 
the  Holy  Ghost.  He  glorified  God  by  an  invariable  ref- 
erence to  him.  "  The  words  that  I  speak  unto  you  1 
speak  not  of  myself;  but  the  Father  that  dwelleth  in 
me,  he  doeth  the  works,"  John  xiv.  10.  Now,  also  on 
the  cross,  when  his  body  and  soul  sunk  to  their  lowest 
possible  condition,  he  would  not  have  recourse  to  his  own 
Godhead  power.to  rescue  and  deliver  them,  but  waited 
patiently  upon  his  Father  in  the  exercise  of  faith  and 
prayer.  He  sought  not  the  glory  of  deliverance  for  him- 
self. He  kept  the  Almighty  power  of  his  Godhead  in 
silent  union  with  the  utter  weakness  of  his  manhood,  and 
suffered  not  the  accuser  to  say  that  he  used  undue  ad- 
vantage in  the  combat. 

Second,  in  reference  to  God  the  Father,  and  the  Holy 
Spirit.  These  two  persons  in  the  Sacred  Trinity  rejoiced 
in  God  the  Son's  taking  our  nature.  During  his  life  on 
earth,  they  had  uninterrupted  and  intimate  communion 
with  him,  in  his  human  soul ;  but  when  the  sin  of  the 
world  was  laid  upon  that  body  and  soul  which  Jesus  of- 
fered up  on  the  cross,  they  judicially  withdrew  their  com- 
forting presence,  and  refrained  from  communing  with 
him  in  that  human  soul.  Observe  that  it  was  only  judi- 
cially. Christ  was  still  dear  to  the  heart  of  the  Father. 
Nay,  if  possible,  most  dear  now,  because  most  obedient. 
And  mark  this,  that  he  took  our  nature  into  union  with 
his  Godhead,  but  only  took  our  sin  upon  that  humanity 
which  he  had  appropriated  to  himself.     Sin  could  not  be 


INTRODUCTORY    EPISTLE.  XV 

taken  into  his  holy  nature,  no  more  than  darkness  can 
be  taken  into  light.  But  it  was  laid  upon  him  by  impu- 
tation, and  because  he  had  taken  it  upon  him,  he  suffered 
all  that  it  deserved.  The  desertion  was  a  judicial  act 
on  the  part  of  God  towards  sin.  Christ  suffered  that  de- 
sertion of  the  Father  and  of  the  Holy  Spirit,  because  he 
had  made  himself  to  be  sin  for  us,  2  Cor.  v.  21.  The 
wrath  of  God,  therefore,  is  by  no  means  to  be  regarded 
as  directed  against  the  bearer,  but  only  against  the  bur- 
den. Yet,  because  he  bound  it  fast  upon  him,  he  did 
actually  suffer  that  desertion  which  it  merited. 

Third,  in  reference  to  the  angels.  These  ministering 
spirits  were  not  allowed  to  draw  near  to  the  dying  and 
deserted  Jesus.  Even  that  angel  who  had  strengthened 
him  in  Gethsemane  was  compelled  to  close  his  half-spread 
wing,  and  leave  him  all  alone.  Christ,  at  this  moment, 
was  a  solitary  in  the  universe  of  being. 

Fourth,  in  reference  to  the  Law.  The  Son  of  God 
had  made  himself  to  be  born  under  the  law,  Gal.  iv.  4, 
and  now  he  was  dying  under  its  curse,  chap.  iii.  13. 
The  shame  and  infamy  of  being  hanged  on  a  tree,  was 
the  last  and  most  severe  of  all  the  curses  which  the  law 
of  God  and  man  denounced,  Deut.  xxi.  22,  23. 

Fifth,  in  reference  to  man.  Though  bone  of  our  bone, 
and  flesh  of  our  flesh,  there  was  no  man  that  would  help 
him.  His  own  disciples  had  fled,  and  a  host  of  enemies 
and  bitter  revilers  now  surrounded  him,  and  with  cruel 
hatred  nailed  him  to  the  tree. 

Lastly,  in  reference  to  devils.  "  This  was  the  hour 
and  power  of  darkness,"  Luke  xxii.  53.  If  a  legion  of 
evil  spirits  could  possess  the  body  of  one  demoniac, 
(Mark  v.  9 ;  Matt.  xii.  45,)  who  shall  number  the  hosts 
which  Satan  brought  against  the  Captain  of  onr  salva- 
tion ?  Heb.  ii.  10.  It  was  necessary  that  he  should  be 
tried  in  all  points.     The  Adversary  must  not  have  it  in 


XVI  INTRODUCTORY    EPISTLE. 

his  power  to  say  that  the  Son  of  Man  had  not  been  fairly, 
or  fully,  tried  :  no  room  for  his  insinuation  must  be  left, 
that  Christ  would  have  fallen  like  the  fathers,  if  he  had 
only  been  tempted  and  tried  as  they  were.  Therefore 
Christ  was  expressly  "  led  up  of  the  Spirit  to  be  tempt- 
ed of  the  devil,"  Matt.  iv.  1.  "  Consider  that  immacu- 
late Lamb  tempted  by  Satan  to  distrust  his  Father's  care, 
and  turn  the  stones  into  bread ;  then  to  presume  upon 
that  care,  and  cast  himseif  down  from  a  pinnacle  of  the 
temple;  and  then  to  deny  his  Father  altogether,  and 
worship  the  devil  in  preference  !  How  horrible  must  such 
suggestions  be  to  his  holy  soul !" — Simeon's  Sermons. 
Now,  while  being  crucified  through  weakness,  2  Cor. 
xiii.  4,  he  gave  himself,  and  was  given  by  the  Father 
and  the  Holy  Spirit,  into  the  hand  of  the  Powers  of 
Darkness,  that,  defeating  all  their  attempts,  he  might 
triumph  over  them  openly,  Col.  ii.  15.  This  was  the 
hour  of  which  the  Saviour  forewarned  his  disciples  on 
the  previous  evening.  "The  prince  of  this  world  cometh, 
and  hath  nothing  in  me,"  John  xiv.  30.  It  is  probable 
that  Satan  led  on  his  grand  attack,  under  cover  of  the 
darkness.  Doubtless  as  an  experienced  general,  he  would 
seize  the  most  favourable  moment.  No  sooner  had  the 
comforting  presence  of  God  been  withdrawn  from  the 
Redeemer,  than  the  prince  of  the  fallen  spirits  would 
summon  them  to  the  assault.  Rulers,  principalities,  and 
powers,  every  fiend  and  evil  spirit  of  hell,  came  round 
the  holy  human  soul  of  Jesus,  and  did  their  utmost, 
during  these  three  hours  of  darkness,  to  gain  an  entrance ; 
but  not  one  of  them  could  find  any  thing  in  Christ  con- 
genial to  their  own  natures,  on  which  to  work.  As  hov- 
ering cavalry  in  the  battle,  by  desperate  charges,  attempt 
to  break  the  square  of  the  enemy,  so  these  spiritual  foes, 
rushing  at  all  points,  and  with  all  kinds  of  temptations, 
upon  this  only  solid  square  of  holiness  which  our  world 


INTRODUCTORY    EPISTLE.  XV11 

has  ever  seen,  received  that  defeat  themselves  which  they 
intended  to  give,  and  fell  back  with  a  recoil  of  everlast- 
ing dismay.  It  was  not  by  an  exertion  of  his  almighty 
strength  that  the  Saviour  prevailed,  but  by  his  invincible 
holiness,  and  trust  in  God.  In  the  world  of  spirits,  good 
and  evil  are  as  repugnant  and  hostile  to  each  other,  as 
fire  and  water  are  in  this  world  of  matter.  The  pres- 
ence, therefore,  of  a  perfectly  holy  being  on  our  earth, 
must  have  proved  a  source  of  constant  misery  to  Satan 
and  his  evil  spirits.  Observe  how  they  dread  his  ap- 
proach, cry  out  at  the  sound  of  his  voice,  and  address 
him  by  that  name  which  was  most  cognizable  to  their 
own  apprehensions  and  abhorrence :  u  We  know  thee, 
who  thou  art,  the  Holy  One  of  God,"  Mark  i.  24 ;  Luke 
iv.  34.  It  was  his  holiness  from  which  they  shrunk ; 
and  it  was  by  his  unsullied  holiness  that  he  proved  more 
than  a  conqueror  over  them  in  death. 

Let,  then,  this  unparalleled  situation  in  which  youi 
Lord  and  Saviour  was  placed,  while  hanging  on  the 
cross,  be  more  and  more  fully  realized  by  frequent  medi- 
tation. Remember,  that  he  was  tried  in  all  points  like  as 
we  are,  yet  without  sin,  Heb.  iv.  15.  This  was  the  last 
trial  to  which  he  was  subjected,  as  the  Foundation-stone 
of  that  eternal  temple  which  God  was  about  to  lay. 
"  Behold,  I  lay  in  Zion,  or  a  foundation,  a  stone,  a  tried 
stone,"  Isa.  xxviii.  16.  The  prince  of  this  world,  and 
all  the  powers  of  darkness  tried  it,  and  found  nothing. 
Man  tried  it  with  every  ordeal  he  could  think  of,  and 
found  nothing.  The  law  tried  it  with  its  ten  com- 
mandments, and  its  sharpest  curse,  and  found  noth- 
ing. God  the  Father,  and  God  the  Spirit,  tried  it  by  the 
severest  test  of  their  withdrawal,  and  found  nothing. 
Consider  what  must  have  been  the  holy  Saviour's  feel- 
ings while  enduring  this  unexampled  trial ! 

Meditate  much  and  often  on  the  sufferings  of  your 


XVlll  INTRODUCTORY    EPISTLE. 

Lord:  You  may  thus  need  less  personal  suffering  to 
teach  you  to  hate  the  sin  that  caused  them.  In  all  his 
afflictions  be  thou  afflicted.  Be  not  estranged  in  sym- 
pathy from  the  best  friend  of  your  soul.  Live  only  to  be 
like  him.  Let  the  first  desire  of  your  heart  be  fixed  on 
the  attainmemt  of  holiness.  All  the  bitter  sorrows  which 
your  Surety  endured  for  you,  were  intended  to  deliver 
you  from  the  pollution  of  sin.  All  your  own  personal  af- 
flictions are  designed  to  make  you  "  partakers  of  his  ho- 
liness," Heb.  xii.  10.  Seek,  then,  earnestly  seek,  after 
holiness.  The  noblest  and  most  exalted  wish  which  the 
heart  can  entertain,  is,  that  it  may  be  made  pure  and 
holy.  The  sullied  streamlet  hastens  to  sink  every  im- 
purity, and  to  flow  on  in  the  limpid  transparency  of  its 
fountain-head.  Look  ever  to  the  Fountain  Head  of  your 
everlasting  being.  Think  often  of  the  unsullied  purity 
of  the  Divine  nature,  of  which  even  the  lucid  light  is  an 
inadequate  representation.  Then  turn  and  meditate  on 
what  thou  hast  become  by  sin ;  defiled  in  mind  and  con- 
science, Tit.  i.  15  ;  in  heart  by  evil  thoughts,  covetous- 
ness,  deceit,  an  evil  or  envious  eye,  pride,  foolishness,  not 
to  mention  grosser  offences,  Mark  vii.  21,  22 ;  James 
iii.  6.  Pray  to  the  Spirit  of  holiness  to  teach  you  to  hate 
this  defiled  condition  of  your  nature.  Pray  to  be  enabled 
to  "see  "  so  much  of  the  purity  of  "  God,"  that  like  Job 
you  may  at  last  be  brought  to  a  abhor "  yourself,  Job 
xlii.  6.  That  this  self-abhorrence  and  inward  sorrow 
may  work  not  death,  but  repentance  to  salvation,  2  Cor. 
vii.  10,  still  pray  for  the  Spirit  of  holiness  to  enable  you 
to  look  upon  Him  whom  you  have  pierced.  The  bitter- 
ness of  your  mourning  for  him,  Zech.  xii.  12,  will,  by 
the  quickening  Spirit,  awaken  within  you  a  holy  grati- 
tude that  he  should  have  mourned  for  you.  This  grand 
proof  of  his  love  will  constrain  you  to  live  no  longer  to 
yourself,  but  to  him  that  died  for  you,  and  rose  again, 


INTRODUCTORY    EPISTLE.  XtX 

2  Cor.  v.  14.  The  promises  of  his  grace  will  incite  you 
to  "  cleanse  yourself  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God,"  2  Cor. 
vii.  1.  And  the  words  of  your  God  and  Redeemer,  "  Be 
ye  holy,  for  I  am  holy,"  1  Pet.  i.  16,  will  obtain  an  uni- 
versal response  from  every  part  of  your  nature,  "  Your 
heart  and  flesh  will  cry  out  for  the  living  God,"  Psa. 
lxxxiv.  2.  Look  ever  upward.  The  Saviour's  address 
to  each  of  us  is,  "  Look  unto  me,  and  be  ye  saved."  Let 
us  never  turn  away  from  the  contemplation  of  the  Sa- 
viour's sorrow  and  the  Saviour's  glory.  By  "looking 
unto  Jesus,"  the  Christain  rises,  like  the  nautilus,  from 
his  dark  and  native  depths,  to  the  pure  atmosphere  and 
warm  sunshine  of  an  upper  world,  spreads  forth  his  tiny 
sails  of  faith,  and  hope,  and  love,  and  is  gently  wafted 
over  the  waters  of  life  by  the  balmy  gales  of  grace.  On- 
ward he  glides,  beautiful  in  movement,  and  joyful  in  his 
new  existence,  so  long  as  the  heavy  waters  of  this  world 
are  excluded :  that  moment  he  imbibes  them  he  sinks. 
Be  not  conformed,  then,  dear  Christian  readers,  to  this 
world,  but  be  ye  transformed  by  the  renewing  of  your 
mind,  Rom.  xii.  2.  Seek  the  things  that  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God,  Col.  iii.  1. 
That  the  Spirit  of  Christ  may  rest  upon  you,  that  the 
blessing  of  the  Father  of  mercies  may  descend  on  you, 
and  that  when  Christ,  who  is  our  life,  shall  appear,  ye 
also  may  all  appear  with  him  in  glory,  Col.  iii.  4,  is  the 
earnest  prayer  of  your  grateful  and  humble  servant  in 
the  gospel, 

THE  AUTHOR. 


THE  TITLE  OF  THE  PSALM. 


T"  To  the  chief  Musician  upon  Aijeleth  Shahar,  (or,  the  hind 
of  the  morning,  margin ;)  a  Psalm  of  David. 

Various  opinions  are  entertained  by  the  learned  in 
reference  to  those  titles  which  stand  prefixed  to  the  ma- 
jority of  the  Psalms.  The  safest  conclusion  is,  that 
where  they  do  not  explain  themselves,  we  must  regard 
every  other  explanation  as  entirely  conjectural.  Such 
titles,  as,  for  instance,  among  others,  those  of  Psalms  3, 
57 ,  60,  92,  must  be  kept  in  view  by  every  reader  who 
would  understand  them  fully.  The  circumstances  in 
which  they  were  written,  and  the  object  they  were  in- 
tended to  serve,  are  thus  communicated  at  a  glance. 
But  there  are  many  titles,  like  that  before  us,  to  which, 
at  this  distant  day,  it  is  impossible  to  attach  a  definite 
and  indisputable  signification. 

This  title  may  be  understood,  as  in  the  text,  in  refer- 
ence to  an  instrument  called  "  Aijeleth  Shahar,"  upon 
which  this  psalm  was  to  be  played  by  the  chief  Musician. 
Others  give  an  English  translation  to  these  Hebrew  terms, 
as  in  the  margin,  and  conclude  that  David  gave  this 
Psalm  to  the  chief  Musician,  as  one  which  he  had  writ- 
ten "  concerning  the  hind  of  the  morning,"  in  allusion  to 
the  Messiah,  who  was  cruelly  hunted  to  death,  but  who 
escaped  from  the  hands  of  the  wicked  in  the  morning  of 
the  resurrection.  It  appears  incongruous  that  a  femi- 
nine noun  and  emblem  should  be  employed  where  the 
Messiah  is  intended,  and  therefore  others  give  an  entirely 
different  translation  to  this  title.  In  harmony  with  the 
Chaldee  Paraphrast,  and  following  Aquila  and  Jerome, 


THE    TITLE    OF    THE    PSALM.  Xxl 

they  understand  the  term  " Lemanetsach,"  "To  the 
chief  Musician,"  in  the  general  sense  of  excelling,  and 
not  necessarily  as  limited  to  excellency  in  one  depart- 
ment only,  as  that  of  music.  They  therefore  interpret 
it,  "  To  the  Triumpher — To  the  Victor,  or  Giver  of  Vic- 
tory, and,  To  the  Conqueror."  In  this  latter  sense,  Park- 
hurst  and  Bishop  Horsley  receive  it,  and  the  terms  "  Aije- 
leth  Shahar,"  they  render,  :  Concerning  the  interposition 
of  the  dusk,"  or  such  darkness  as  prevails  at  dawn  of 
day.  "The  scene  of  this  Psalm  is  the  crucifixion  of 
Christ,"  says  Parkhurst,  "  when  the  Divine  Light  ap- 
peared almost  overwhelmed  by  the  interposing  powers 
of  darkness,  and  when  the  sun,  sympathising  with  his 
great  antitype,  was  darkened  for  three  hours,  and  afford- 
ed to  all  believers  a  sensible  and  affecting  image  of  what 
the  Sun  of  Righteousness  then  endured."  Compare 
Luke  xxii.  53,  with  xxiii.  44,  45.  See  .also  Parkhurst's 
Hebrew  Lexicon,  p.  617. 

Could  strict  criticism  maintain  this  interpretation,  we 
should  request  the  reader  to  receive  it  without  hesitation. 
It  harmonizes  writh  the  view  we  have  taken  of  the 
Psalm,  from  its  own  internal  evidence,  and  furnishes  this 
idea,  that  the  darkness  at  the  crucifixion  was  not  total, 
but  such  as  exists  at  the  earliest  part  of  the  morning. 
We  are  compelled,  however,  to  conclude  that  though 
most  interesting  and  appropriate,  it  is  only  an  ingenious 
and  beautiful  conjecture. 

"  A  Psalm  of  David."  David,  as  the  author  of  this 
and  other  Psalms,  may  be  regarded  in  a  fourfold  view. 
1.  As  a  prophet,  inspired  by  the  Holy  Ghost  to  utter  the 
mind  and  will  of  God.  2.  As  a  man,  expressing  the 
thoughts,  the  wants,  and  feelings,  which  existed  in  his 
breast,  or  were  suggested  by  his  circumstances.  3.  As  a 
type  of  Messiah,  and,  4.  As  a  pattern  of  believers.  In 
the  inditing  of  this  Psalm,  we  regard  him  in  the  first 


XX11  THE   TITLE   OP   THE    PSALM. 

view.  As  we  become  partakers  of  Christ's  sufferings,  by 
sanctified  personal  experience  of  trial  and  sorrows,  so  be- 
lievers and  prophets  of  old  were  admitted  to  the  same 
fellowship,  in  the  same  manner.  While  each  inspired 
prophet  wrote  as  he  felt,  and  attached  his  own  meaning 
to  his  own  words,  the  Spirit  of  God  directed  these  feel- 
ings and  these  words,  according  to  his  own  high  design. 
It  hence  became  a  deeply  interesting  occupation  to  these 
prophets  to  inquire  and  search  diligently  what  the  Spirit 
within  them  did  signify,  by  that  which  he  had  inspired 
them  to  write,  1  Pet.  i.  10,  11.  This,  also,  is  our  happy 
employment  in  the  perusal  of  the  Old  Testament. 
"  Search  the  Scriptures,"  says  our  blessed  Saviour,  "  for 
they  are  they  which  testify  of  me,""  John  v.  39.  It  was 
the  great  object  of  his  own  ministry  to  expound  the  ref- 
erence which  these  Scriptures  bore  to  himself,  Luke  xxiv. 
25 — 27,  44 ;  iv.  17 — 21.  The  apostles  and  evangelists 
invariably  interpreted  them  with  the  same  reference, 
Acts  ii.  25  ;  iii.  18  ;  xiii.  32,  33  ;  viii.  35.  And  the  pen 
of  inspiration  has  declared  that  "  the  testimony  of  Jesus 
is  the  spirit  of  prophecy,"  Rev.  xix.  10.  Adhering  to 
this  scriptu rally  prescribed  subject  of  exposition,  we  have 
not  alluded  to  the  circumstances  of  David  as  the  author 
of  the  Psalm ;  nor  indeed  is  it  possible  now  to  determine 
the  time  or  circumstances  in  which  it  was  composed,  nor 
shall  we  trouble  the  reader  wtth  the  various  conjectures 
which  have  been  formed.  We  have  thought  it  more 
important  to  consider  the  Psalm  purely  in  its  prophetic 
import,  and  to  fix  the  attention  of  the  reader,  without 
distraction,  upon  the  Saviour.  For  David  being  a 
prophet,  and  knowing  that  Christ  would  be  raised  up, 
and  seeing  these  things  beforehand,  spake  of  his  suffer- 
ings, and  foretold  his  glory.  Compare  Acts  ii.  30,  31, 
with  1  Pet.  i.  11. 


^w     .",  - 


CHRIST  ON  THE  CROSS  IN  DARKNESS. 


THE    CRY. 


Verse  1. — My  God,  my  God,  why  hast  thou  forsaken  me?  why 
art  thou  so  far  from  helping  me,  and  from  the  words  of  my 
roaring? 

How  solemn,  how  mysterious,  O  Christian  !  are  these 
affecting  words !  They  absorb  the  mind ;  they  over- 
power the  heart !  The  view  they  present  is  almost  too 
awful  to  be  realized.  It  is  difficult  to  persuade  ourselves 
of  the  two  facts  which  they  imply.  Can  it  be  true,  that 
the  Father  of  mercies  forsakes  any  human  being  on  this 
side  of  the  grave  ?  Is  it  possible,  that  when  deserted  by 
the  great  God,  man  can  address  him  in  the  language  of 
affiance  ? 

Go  to  Golgotha,  Christian.  Behold  the  amazing  re- 
ality. Learn  the  unsearchable  mystery.  God's  las4 
and  severest  infliction,  and  faith's  strongest  and  highes* 
act,  are  being  there  displayed.  Let  the  evangelists  con- 
duct thee  in  thought  to  Mount  Calvary.  Imagine  thy- 
self to  have  been  present  when  the  great  atonement  was 
offered.  That  was  the  judgment-day  of  the  Saviour  of 
the  world.  At  the  tribunals  of  men  he  was  condemned 
—under  their  sentence  he  was  being  executed:  and 
while  his  body  hung  in  torture  on  the  cross,  he  was 
arraigned  in  spirit  before  the  bar  of  God,  under  the  im- 
putation of  human  guilt.  The  court  of  heaven  de- 
scended, as  it  were,  to  Mount  Calvary,  the  strong  voice 
from  the  cross  rends  the  veil  that  hides  the  unseen  world 


r 


24  THE    CRY. 

from  our  view.  We  behold  the  great  God  at  the  dread 
moment  when  the  last  sentence  has  been  pronounced. 
These  awful  words,  "  Let  the  law  take  its  course,"  have 
just  been  uttered.  The  eternal  Judge  appears  with  his 
face  turned  away,  as  if  about  to  leave  the  throne  of 
justice,  unable  to  exercise  the  Divine  prerogative  of 
mercy.  An  agonizing  cry  thrills  every  heart,  arrests 
every  attention,  "  El-i,  El-i,  lama  sabacthani — My  God, 
my  God,  why  hast  thou  forsaken  me?"  Inquiring 
angels  and  men  ask,  Who  is  this  that  is  condemned? 
and  with  unutterable  astonishment  they  learn  that  it  is 
Jesus  Christ,  the  Son  of  God, — He  who  had  always 
loved  and  served  his  Father ;  whose  filial  heart  had 
ne'ver  swerved  from  its  allegiance ;  whose  whole  life, 
from  his  cradle  to  this  dying  moment,  was  one  uninter- 
rupted flow  of  holy  love  and  obedience.  It  is  this  Jesus, 
who  in  the  beginning  was  with  God,  who  is  God  ;  who  is 
the  only  begotten,  the  beloved  of  the  Father,  that  utters 
this  astounding  cry,  Matt,  xxvii.  46,  and  Mark  xv.  34. 

Whom  does  he  address ?  His  own  Father,  from  whose 
bosom  he  had  come  forth.  He  who  had  sent  angels  to 
minister  unto  him ;  who  had  never  before  "  left  him 
alone,  being  always  with  him,"  John  xvi.  32. — He 
whose  voice  had  twice  been  heard  from  heaven,  saying, 
"This  is  my  beloved  Son,  in  whom  I  am  well  pleased," 
Matt.  iii.  17 ;  xvii.  5,  even  He  was  now  withdrawn. 

How  does  he  implore  his  return  ?  First,  with  a  sud- 
den, loud,  and  piercing  cry.  Christ  had  been  silent 
from  the  commencement  of  the  darkness.  The  conflict 
was  inward,  deep,  and  overpowering.  He  was  dumb ; 
he  opened  not  his  mouth.  For  nearly  three  hours  he 
uttered  not  a  word.  At  last  his  grief  burst  forth.  He 
could  be  silent  no  longer.  With  a  loud  cry  he  gave 
vent  to  his  sorrow.  That  voice  was  not  more  audible  to 
the  ears  of  his  murderers,  than  it  was  piercing  to  the 


THE    CRY.  25 


neart  of  his  disciples  and  of  his  Father.     Devils,  too, 


f 

heard  his  cry  of  unshaken  faith.  They  perceived  how 
he  could  appeal  to  his  Father  against  all  their  insinua- 
tions. They  were  dismayed  and  seized  with  despair. 
Men  were  struck  with  wonder  at  his  still  remaining 
strength.  Mary  and  her  believing  companions  must 
have  felt  that  cry  thrill  within  their  inmost  hearts.  And 
surely  to  his  own  Father  in  heaven  it  must  have  come 
with  persuasive  and  affecting  force  ;  for  it  was  the  most 
doleful  cry  he  had  ever  heard  from  a  human  voice. 

Secondly,  With  the  language  of  adoption;  with  the 
confidence  of  faith.  "  My  God,  my  God."  This  is  not 
the  agonizing  cry  of  a  creature  struggling  with  an  un- 
known power,  and  amid  its  anxious  efforts  to  escape, 
reiterating  O  God,  O  God.  It  is  the  cry  of  a  child  seek- 
ing to  be  rescued  from  the  grasp  of  foes  ;  looking  to- 
wards a  distant  parent,  and  sending  across  an  intervening 
gulf  the  fervent  appeal  of  its  confiding  claim.  It  is  the 
cry  of  conscious  innocence,  which  knows  not  a  cause 
for  estrangement,  which  casts  itself  upon  the  being  it 
loves,  and  thinks  not  of  a  repulse.  It  is  the  cry  of  one 
suddenly  surrounded  by  circumstances  never  before  ex- 
perienced. The  outpouring  of  a  deep,  inward,  long- 
pent  grief.  The  unburdening  of  a  heart  which  but  for 
words  would  break,  which  but  for  faith  would  never 
gain  relief,  or  cry,  "  My  God,  my  God." 

Thirdly,  With  the  accent  of  interrogation.  "  Why 
hast  thou  forsaken  me?  Which  of  these  words  bears 
most  of  the  emphasis  of  the  Saviour's  meaning  ?  Does 
he  denounce  the  act  ?  Does  he  say,  "  Why  hast  thou 
forsaken  me  ?"  By  no  means.  For  if  Job  could  say, 
"Though  he  slay  me,  yet  will  I  trust  in  him,"  Job 
xiii.  15  ;  much  more  may  Jesus  declare,  "  Though  he 
forsake  me,  yet  will  I  submit."  Does  he  set  forward 
self?     "  Why  hast  thou  forsaken  me  ?"     Such  language 

3 


THE    CRY. 


was  altogether  foreign  to  his  lip.  The  meek  intonations 
of  the  Saviour's  voice  were  never  swollen  with  the  em- 
phasis of  egotism.  He  who  was  lowly  in  heart  never 
once  urged  a  single  personal  consideration  as  an  argu- 
ment with  God  or  man.  Concerning  what,  then,  doe© 
.  the  Redeemer  principally  inquire  ?  First,  as  to  the  reason, 
Why,  for  what  hast  thou  forsaken  me  ?  Brought,  as 
he  was  now,  before  a  new  tribunal,  and  experiencing  a 
new  infliction,  our  Lord,  by  this  interrogation,  maintains 
his  innocence,  challenges  his  adversaries  to  the  proofT 
and  inquires  of  the  great  Judge,  what,  and  whether 
any,  new  charge  has  been  preferred  against  him.  Christ 
had  been  cleared  at  both  judgment  seats,  even  though 
condemned.  In  the  spiritual  court,  when  the  contra- 
dictory testimony  of  false  witnesses  could  substantiate 
nothing  against  him,  the  Saviour  challenged  the  closest 
investigation,  and  called  on  Caiaphas  to  make  impartial 
and  full  inquiry,  John  xviii.  21.  In  the  criminal  court, 
he  needed  not  to  utter  a  word  in  his  own  behalf,  for  even 
the  judge  pronounced  him  to  be  guiltless.  "  Pilate  took 
water  and  washed  his  hands  before  the  multitude,  say- 
ing, I  am  innocent  of  the  blood  of  this  just  person,  see 
ye  to  it,"  Matt,  xxvii.  24.  But  now  that  the  Redeemer 
is  brought  before  the  judgment-seat  of  his  Father,  under 
the  imputation  of  human  guilt,  and  beholds  the  face  of 
the  Judge  turned  away  from  him,  and  that  neither  man 
nor  angel  offers  a  word  on  his  behalf,  he  is  entitled,  and 
it  fully  becomes  him,  nay,  in  justice  he  is  bound,  to  de- 
clare his  innocence,  and  to  demand  if  any  new  accusa- 
tion has  been  laid  to  his  charge. — My  God,  my  God,  for 
what  reason  hast  thou  forsaken  me  1 

Secondly,  our  Lord  inquires  as  to  the  person,  Why 
hast  thou  forsaken  me  ?  This  was  his  burden ;  this 
his  grief.     God  was  absent  from  him.     His  own  Father 


THE    CRY.  27 

was  withdrawn  ;  and  no  cause  had  occurred  to  prevent 
his  presence  more  than  had  previously  existed. 

Fully  did  our  Saviour  know,  and  exquisitely  did  he 
feel  the  truth  of  that  Scripture,  "  In  God's  favour  is  life," 
Psa.  xxx.  5.  Under  the  hidings  of  his  Father's  face, 
the  only  begotten  Son  must  have  experienced  what  no 
human  intellect  can  conceive,  and  which,  if  it  did,  no 
human  language  could  express.  One  point  in  it,  how- 
ever, ought  particularly  to  be  noticed  as  important  in  it- 
self, and  as  throwing  light  on  this  interrogation.  It  is, 
that  this  was  an  entirely  new  sensation,  by  which  our 
Lord  was  now  tried.  For  more  than  thirty  years  of  his 
human  life,  the  Redeemer  possessed  a  blessed  conscious- 
ness of  his  Father's  presence,  his  Father's  love.  No 
changeableness  or  shadow  of  turning  had  ever  been  ex- 
hibited towards  him.  Even  in  the  garden  of  Geth- 
semane,  the  bitterness  of  the  cup  was  mitigated,  the 
darkness  of  the  night  was  relieved,  because  there  was 
one  present  there,  to  whom  he  could  go  and  say,  "  My 
Father."  But  he  had  hung  upon  the  cross  for  nigh  six 
hours  ;  and  now  from  midday,  when  the  sun  ought  to 
have  shone  most  brightly,  the  darkness  had  been  in- 
creasing. For  almost  three  hours  it  had  continued; 
and  with  the  outward,  the  inward  darkness  seems  to 
have  commenced  and  terminated.  The  hiding  of  the 
sun  accompanied  and  typified  the  hiding  of  the  Father's 
countenance.  As  the  one  was  new  in  the  history  of  the 
world,  so  was  the  other  in  that  of  Christ.  No  natural 
eclipse — no  overspreading  cloud— no  mere  gloom  of  a 
temporary  fog,  occasioned  that  darkness.  Neither  was  it 
pains  of  body — nor  desertion  of  friends — nor  exhaustion 
of  spirit — nor  the  impatience  of  discontent — nor  the  de- 
spondency of  unbelief,  that  overspread  the  mind  of  our 
Immanuel  with  this  feeling  of  loneliness.  It  was  a 
supernatural  obscuration  of  the  solar  light,  that  envel- 


THE    CRY. 


oped  the  land  with  greyish  darkness ;  and  it  was  a  judi- 
cial withdrawal  of  the  light  of  God's  countenance,  that 
overcame  the  human  soul  of  Jesus  with  this  strange  and 
overpowering  sensation.  The  pains  of  crucifixion,  the 
forsaking  of  friends,  the  taunts  of  men,  and  the  assaults 
of  devils,  were  nothing  in  comparison  with  this.  For 
almost  six  hours  the  powers  of  darkness  had  assailed 
his  spirit  with  every  variety  of  temptation.  Men  and 
devils  availed  themselves  of  the  opportunity.  His  hour 
of  weakness,  2  Cor.  xiii.  4,  was  their  "  hour  of  power," 
Luke  xxii.  53.  Outwardly  and  inwardly  the  "fiery 
darts,"  Eph.  vi.  16,  were  thrust  at  him.  Neither  God 
the  Father,  nor  God  the  Spirit,  appeared  for  his  help. 
Instead  of  exercising  his  own  Godhead  power  to  anni- 
hilate his  foes  in  a  moment,  Christ  presented  to  them 
the  broad  shield  of  faith  and  breastplate  of  righteousness, 
and  stood  unmoved  amid  their  fiercest  onsets,  immacu- 
late in  his  own  holiness.  Dreadfully  assaulted  as  we 
lead  he  was  by  man,  he  was  doubtless  more  strongly 
assailed  by  spiritual  foes.  But  he  took  no  advantage 
over  them  from  his  almighty  strength.  He  entered  the 
combat  as  the  second  Adam  ;  allowed  his  enemies  to  ex- 
haust their  utmost  efforts  of  temptation ;  gave  himself 
into  their  hands  as  one  whom  they  could  cause  to  die. 
but  could  not  cause  to  sin  ;  and  by  exhibiting  the  power 
of  a  pure  and  holy  will,  rejecting  all  and  every  kind  of 
temptation,  he  rose  where  the  first  Adam  fell,  and  proved 
himself  to  be  "  the  Holy  One  of  God." 

It  is  obvious  that  our  Lord  must  have  felt  the  trial. 
His  human  soul  was  incessantly  called  upon  to  reject 
innumerable  and  never-ending  temptations.  His  body 
was  quivering  in  every  nerve — proud  and  taunting  men 
encircled  his  cross — fierce  and  wicked  spirits  surrounded 
his  human  soul,  which  now  enjoyed  no  sensible  com- 
munion with  the  Father  and  the  Holy  Ghost.     Dark 


THE    CRY.  29 

ness,  spiritual  and  material,  enveloped  him ; — neither 
angels  nor  disciples  afforded  him  the  slightest  aid  in  this 
last  and  awful  conflict.  No  wonder,  then,  that  he  was 
speechless  from  the  sixth  hour  until  the  ninth.  His  hu- 
man soul  was  engrossed  with  its  unprecedented  situation 
— it  was  bruised  under  the  forsaking  of  God, — harasseu 
with  the  assaults  of  foes,  and  oppressed  with  the  ago- 
nizings  of  the  flesh.  His  heart  is  so  sore  broken,  that 
he  cannot  speak.  But  at  last,  when  the  fury  of  the 
enemy  abates,  and  the  first  halt  of  their  despairing 
efforts  yields  him  breath,  he  exclaims,  "  My  God,  my 
God,  why  hast  thou  forsaken  me  ?" 

When  Christ  here  speaks  of  his  being  "  forsaken,"  he 
means  that  he  was  under  a  suspension  of  that  joyful 
and  intimate  communion  with  the  Most  High,  which  he 
had  always  enjoyed  up  to  this  moment.  God  the 
Father,  and  God  the  Holy  Spirit,  had  withdrawn  all 
sensible  influence  from  Christ's  human  nature.  He- 
therefore  speaks  according  to  that  nature,  because  he  felt/ 
according  to  it — hefelt  as  a  rnan^  The  great  object  or 
his  life  on  earth,  was  not  to  glorify  himself,  but  his 
Father ;  therefore  in  all  his  miracles,  we  find  him  either 
calling  on  the  Father's  name,  or  acknowledging  his 
power,  or  informing  his  disciples  that  the  Father  who 
dwelt  in  him  did  the  works,  John  x;v.  10.  Though 
possessing  almighty  power,  it  was  his  voluntary  choice 
and  determined  purpose,  not  to  avail  himself  of  it  on 
every  occasion,  but  to  live  as  a  man  acting  in  constant 
dependence  upon  God,  and  so  to  become  a  pattern  or  ex- 
ample for  us  to  follow.  Instead  of  opposing  his  omnipo- 
tence to  blast  all  his  enemies,  he  presented  his  innate 
holiness  and  simple  trust  on  God,  as  that  in  which  he 
could  withstand  all  their  assaults.  And  whether  the 
sunshine  of  divine  love  be  round  him,  or  darkness  and 
desertion  envelop  body  and  soul,  he  retains  the  same 

3* 


30  THE    CRY. 

holy,  confiding,  and  filially  affianced  heart  that  he  had 
before.  In  the  42d  chapter  of  the  prophecy  of  Isaiah, 
the  Father  thus  directs  our  attention  to  the  Son  :  u  Behold 
my  servant,  whom  I  uphold :  mine  elect,  in  whom  my 
soul  delighteth :  I  have  put  my  Spirit  upon  him ;"  and 
again,  in  the  5th  and  6th  verses,  he  directly  addresses  the 
Son :  "  I  will  hold  thine  hand,  and  will  keep  thee,  and 
will  give  thee  for  a  covenant  of  the  people,  for  a  light  of 
the  Gentiles."  Christ  in  the  flesh  is  thus  exhibited  to  lis 
in  two  respects.  First,  as  one  whom  God  u  upholds." 
And  secondly,  as  one  in  whom  his  soul  "  delights."  And 
the  covenant  which  the  Father  stipulates  to  perform  with 
and  for  the  Son,  is  also  set  before  us  in  a  twofold  view. 
First,  "  that  he  will  hold  his  hand"  and  "  keep"  him. 
And  secondly,  that  he  "  will  give  him  for  a  covenant  of 
the  people,  for  a  light  of  the  Gentiles."  This  passage  of 
Scripture  was  doubtless  well  known  to  the  Saviour.  It 
formed,  with  many  others,  his  title-deed  and  security  in 
this  great  work  of  redemption.  He  not  only  knew  it  in 
the  letter,  he  knew  it  also  in  the  spirit.  He  had  experi- 
enced its  truth.  He  had  tested  its  accuracy.  He  had 
for  thirty  years  lived  in  the  enjoyment  of  all  that  it  prom- 
ised him.  Sweetly  and  blessedly  did  the  human  soul  of 
Jesus  of  Nazareth  feel  itself  "  upheld"  by  God.  Not  a 
moment  was  he  destitute  of  the  conscious  "  putting"  and 
"  resting"  of  the  Spirit  upon  him.  Every  step  in  life  the 
Son  took,  he  found  himself  "  kept"  by  omnipotent  power, 
and  by  omniscient  wisdom.  His  hand  was  held  in  a 
Father's  grasp ;  and  scarcely  a  day  passed  in  which  he 
was  not  able  to  say  to  some  sin-darkened  soul,  "  I  am 
given  to  be  the  light  of  the  world."  Endeavour  to  realize 
to  your  mind  the  heavenly  sensations  of  such  a  life  as  this. 
Its  fulness  of  blessedness  is  greater  than  can  be  conceived. 
Set  vividly,  however,  before  your  mind  what  little  you  can 
apprehend,  and  then  imagine  it  to  be  suddenly  suspended. 


THE    CRY.  31 

The  same  Jesus  that  had  enjoyed  the  whole  of  what 
God  had  promised,  and  of  what  God  is,  was  now  deprived 
of  the  comfort  of  these  promises,  and  of  the  enjoyment 
of  God's  presence.  Instead  of  upholding,  he  felt  a  with- 
drawal— instead  of  delightful  communion,  there  was 
silence  and  desertion — instead  of  strengh,  weakness — in- 
stead of  light,  darkness — instead  of  the  Spirit,  heaviness 
and  oppression.  Let  us  not  imagine  that  the  Father  had 
ceased  virtually  to  uphold  the  Son,  or  that  his  soul  had 
now  no  delight  in  him.  It  could  not  be  so.  He  was  still 
surely,  though  not  sensibly,  upholding  him ;  he  still  felt 
the  same  delight  in  him.  Nay,  we  may  conceive  that, 
if  possible,  love  and  approbation  were  increased  in  propor- 
tion as  the  obedience  and  dutifulness  of  the  Son  were  ex- 
hibited. But  God  was  not  now  holding  him  by  the  hand, 
and  keeping  him  in  the  same  sensible  manner  in  which 
he  had  always  done  before.  It  was  necessary  that  he 
who  was  the  "  child  born"  should  also  be  proved  to  be 
the  "  mighty  God."  It  was  right,  that  he  who  had  al- 
ways glorified  the  Father's  power,  should  now  be  glori- 
fied in  his  own.  Therefore,  God  the  Father,  and  God 
the  Spirit,  withdrew  the  manifestations  of  their  nearness 
and  power,  that  the  Saviour  might  be  left  to  the  exereise 
of  his  own  resources.  "  Therefore,  his  (own)  arm  brought 
salvation  unto  him ;  and  his  righteousness  it  sustained 
him.  For  he  put  on  righteousness  as  a  breastplate,  and 
an  hemlet  of  salvation  upon  his  head,"  Isa.  lix.  16,  17. 
Panoplied  in  this  armour  of  proof,  he  presented  himself  to 
the  hosts  of  darkness.  On  his  helmed  head,  and  on  his 
plated  breast,  he  laid  the  sin  of  the  world ;  and  though 
the  curse  of  the  law,  and  the  lightning  of  God's  wrath, 
and  the  terrors  of  the  judgment  that  condemned  that  sin, 
were  let  loose  against  it,  yet  could  they  not  touch  him,  or 
penetrate  that  coat  of  mail.  His  holiness  could  stand. 
No  weapon  formed  against  him  could  prosper.     Devils 


32  THE    CRY. 

did  their  utmost  to  find  the  smallest  opening ;  but  his 
righteousness  was  perfect.  They  hated  only  the  bearer 
— God  hated  only  the  burden.  God's  condemnation  fell 
upon  the  load  of  imputed  guilt.  The  strokes  and  shafts 
of  the  enemy  were  directed  only  against  him  who  was 
taking  it  away.  But  the  Saviour  so  held  fast  the  sin 
that  was  laid  upon  him,  that  no  distinction  could  be 
made.  What  the  Father  and  the  law  directed  against 
the  sin,  must  needs  fall  on  him :  and  what  devils  and 
men  aimed  at  the  Bearer,  could  not  make  him  seek  a  dis- 
encumbered advantage  in  the  conflict,  by  letting  go  the 
burden  that  oppressed  him,  but  rather  hastened  him  for- 
ward to  that  tomb  where  he  would  deposit  it  for  ever,  and 
lay  it  out  of  the  way  from  between  God  and  man. 

It  was  when  left  alone  in  this  terrible  conflict,  that  our 
Lord  cried  to  his  Father  with  this  loud  voice.  He  grieved 
not  at  the  sorest  of  his  other  trials.  For  thousands  of 
years  he  would  be  willing  to  endure  them ;  but  to  be 
excluded  from  the  light  of  his  Father's  countenance  for  a 
moment  longer  than  was  absolutely  necessary,  was  what 
he  could  not  and  would  not  allow.  Therefore  he  cries, 
"  My  God,  my  God,  why  hast  thou  forsaken  me?" 

Let  us  now  consider  the  succeeding  parts  of  this  verse, 
as  they  stand  in  one  connected  whole,  with  the  first. 
They  seem  to  be  explanatory,  as  well  as  additional  ex- 
clamations ;  and  assist  us  in  understanding  the  meaning 
of  our  Lord's  mysterious  cry.  We  learn  by  them  that 
he  does  not  seek  to  exert  his  own  Godhead  power,  and 
secure  the  glory  of  the  victory  to  himself; — that  it  is  no 
selfish  cry,  but  one  prompted  by  a  filial  desire  to  be  helped 
of  his  Father,  that  the  mighty  Helper  may  have  all  the 
praise.  And  that  it  is  not  so  much  for  his  own  satisfaction 
that  he  makes  this  inquiry,  as  for  that  of  the  members 
of  his  church,  who  thus  learn  at  once  two  amazing  facts : 
first,  that  their  Lord  was  forsaken  on  the  cross ;  and, 


THE   CRY.  33 

being  hereby  incited  to  inqaire  the  reason,  learn,  in  the 
second  place,  that  he  was  forsaken  on  their  account. 

"My  God,  my  God,  why  hast  thou  forsaken  me? 
Why  art  thou  so  far  from  helping  me,  and  from  the  words 
of  my  roaring?"  Here  there  are  three  inquiries.  First, 
Why  hast  thou  forsaken  me  ?  second,  Why  art  thou  so 
far  from  helping  me  ?  third,  And  from  the  words  of  my 
roaring  ?  The  appropriate  answers  to  each  of  these  fur- 
nish suitable  and  abundant  matter  for  consideration. 

First,  Why  hast  thou  forsaken  me  ?  Answer,  Because 
thou  art  bearing  the  sins  of  the  world,  John  i.  29.  It 
has  been  truly  said,  no  man  knows  the  exceeding  sin- 
fulness of  sin,  but  he  who  learns  it  at  the  cross  of  Christ. 
That  God  should  have  so  loved  the  world,  as  to  give  forth 
his  own  Son  from  his  bosom  on  its  behalf,  teaches  us  how 
full  and  tender  is  his  compassion  towards  fallen  men. 
That  the  death  of  that  Son  should  have  been  necessary 
before  we  could  be  saved,  proves  the  inflexible  justice  of 
the  righteous  Judge,  who  will  not  suffer  his  laws  to  be 
broken  with  impunity.  But  when  that  Son  was  dying 
on  the  cross,  that  the  Father  should  hide  his  face  from 
him,  because  of  our  iniquity,  proves  how  revolting  sin  is 
to  the  holy  nature  of  God. 

It  was  sin  which  caused  this  new  and  strange  sensa-  J 
tion  in  the  heart  of  Christ.  "  The  Lord  had  now  laid, 
or  caused  to  meet  on  him,  the  iniquities  of  us  all,"  Isa. 
liii.  6.  The  victim  was  placed  on  the  altar,  and  our  guilt 
transferred  to  his  innocent  head.  Though  Christ  volun- 
tarily placed  himself  in  our  room  ;  though  men  regarded 
him  as  a  sinner ;  yet  till  now  he  had  not  been  so  treated 
by  his  Father.  It  is  written,  "  the  Lord  made  his  soul 
an  offering  for  sin,"  Isa.  liii.  10.  The  human  soul  of 
Jesus  was  offered,  was  given  by  the  Persons  of  the  Sacred 
Trinity  on  account  of  sin.  The  atonement  is  not  only  a 
plan  of  infinite  wisdom,  whereby  the  various  attributes 


34 


THE    CRY. 


of  the  Godhead  are  brought  into  beautiful  hanrony — 
wherein  "  mercy  and  truth  are  met  together ;  righteous- 
ness and  peace  have  kissed  each  other,"  Psa.  lxxxv.  10. 
— whereby  "  God  might  be  just,  and  the  justifier  of  him 
which  believeth  in  Jesus,"  Rom.  iii.  26  ;  but  it  is  a  sacri- 
fice of  something  of  infinite  value  ;  it  is  a  costly  gift — the 
gift  of  that  pure  and  holy  human  soul,  as  well  as  of  that 
spotless  body,  which  God  the  Son  had  taken  into  union 
with  himself.  As  that  "  prepared  body"  was  visibly  made 
an  atoning  sacrifice  on  the  cross,  as  on  an  altar,  so  also 
was  that  holy  soul  made  an  offering  for  sin  after  an  in- 
visible and  spiritual  manner.  As  that  body  went  down 
into  the  grave  of  the  earth,  and  was  raised  again  to  burst 
asunder  the  bonds  of  death  :  so  that  soul  was  delivered 
for  sin  under  the  grave  of  the  curse,  that  it  might  rise 
again  and  deliver  us  from  the  power  of  spiritual  death. 
The  curse  was,  separation  from  the  joy  and  light  of  God's 
countenance.  This  is  what  we  deserve.  Into  this  we 
fell ;  but  could  not  raise  ourselves.  Therefore,  the  Son 
of  God  took  a  human  body  and  a  human  soul,  and  placed 
himself  in  this  our  fallen  separated  state — came  under 
the  curse — was  excluded  from  God's  presence, — but  did 
make  for  himself,  and  for  us,  a  way,  a  glorious  way,  out 
of  spiritual  death  into  spiritual  life,  out  of  the  state  of 
banishment,  into  that  of  union,  peace,  and  joy.  The 
atonement,  therefore,  is  not  a  mere  arrangement — not  a 
mere  contrivance  for  the  adjustment  of  a  difficult  ques 
tion.  It  is  a  matter  of  fact — a  reality — an  actual  substi- 
tution— a  real  purchase,  at  an  immeasurable  expense  on 
the  part  of  the  Godhead.  The  Father  and  the  blessed 
Spirit  gave  the  Son,  and  the  Son  gave  himself,  for  man. 
During  all  the  period  of  his  life  they  were  with  him, 
rejoicing  and  communing  with  him  in  his  human  soul. 
But  here  on  the  cross,  they  gave  up  that  human  soul — 
they  ceased  their  communing  with  it — they  made  it  their 


THE    CRY. 


offering,  and  Jesus  made  it  his  offering,  for  sin.  Thus 
sin,  which  is  a  spiritual  evil,  as  well  as  temporal — the  law, 
which  has  a  spiritual  and  temporal  power — and  man, 
the  sinner,  who  has  a  spiritual  and  material  nature — 
were  fully  and  severally  met  in  each  of  these  respects,  by 
the  spiritual  offering  of  the  soul,  and  the  temporal,  visi- 
ble, and  material  offering  of  the  body  of  the  Lord  Jesus 
Christ.  And  it  was  when  this  spiritual  offering  was  being 
made,  that  our  Lord  experienced  strange,  new,  and  awful 
sensations.  He  had  descended  voluntarily  into  the  very 
depths  of  the  curse — tasted  its  every  bitterness — and  witli 
this  loud  and  agonizing  cry,  commenced  his  ascent  up- 
wards from  a  condition  in  which  his  soul  could  not  and 
would  not  remain. 

It  was  necessary  that  Christ  should  be  acknowledged 
by  God  the  Father  as  the  sin-bearer,  otherwise  his  sure- 
tyship could  not  avail  for  us.  And  so  far  as  we  know, 
the  only  mode  by  which  a  holy  Being  can  express  his 
recognition  of  a  sinner,  or  of  a  sinner's  surety,  is  by  turn- 
ing from  him,  and  causing  the  laws  to  be  put  in  force 
against  him.  Thus  did  the  Father  act  towards  the  Son  ; 
that  so  sin,  even  when  seen  on  one  with  whom  he  had 
always  been  well  pleased,  should  not  be  treated  in  the 
slightest  degree  as  less  odious  than  it  really  is.  The 
turning  away  of  God's  countenance,  or  that  Divine  aver- 
sion which  we  so  denominate,  though  unseen  by  mortal 
eyes,  was  doubtless  marked  by  those  countless  intelli- 
gences of  other  worlds  who  behold  it  in  unveiled  glory. 
Our  faculties  are  too  limited  to  comprehend  the  vast  de- 
sign of  God  in  this  stupendous  mystery  of  redemption. 
And  we  are  generally  too  selfish  to  allow  that  its  lessons 
extend  far  beyond  ourselves.  But  angels  inquiring  into 
these  things  would  learn,  and  in  all  his  vast  dominions 
created  intelligences  did  learn,  in  this  desertion  of  the 
crucified  Son  of  God,  that  their  Creator  will  by  no  means 


36 


THE    CRY 


/ 


clear  the  guilty,  Exod.  xxxiv.  7.  Ir  the  death  of  Jesus 
the  myriads  of  superior  beings  would  be  taught  that  same 
lesson  which  God  intended  we  should  learn  by  the  com- 
mandment, that  "  sin  is  exceeding  sinful,''  Rom.  vii.  13. 
Therefore,  it  "  pleased  the  Lord  to  bruise  him."  He  it 
was  who  "  put  him  to  grief,"  Isa.  liii.  10.  The  spirit  of 
Christ  was  wrung  with  anguish.  We  know  how  we 
feel  under  the  charge  of  sin  from  man.  How  much 
more  exquisitely  must  Christ  have  felt  under  the  imputa- 
tion of  sin  from  God  ! 

The  imputation  of  sin  to  Christ  is  no  idle  tale.  It  is 
no  fond  unwarranted  idea  in  the  believer's  mind ; — a 
mere  nominal  transference,  effected  by  the  insertion  of  a 
few  figures  on  the  debit  and  credit  side  of  the  eternal 
reckoning.  It  was  a  real  transaction  between  the  Father 
and  the  Son.  It  was  a  business  of  life  and  death  in 
which  our  Surety  was  engaged.  Our  case  is  certainly 
not  an  ideal  one.  Every  day  gives  us  fresh  proofs  by 
pain,  sorrow,  sickness,  and  death,  that  sin  is  something 
more  than  a  mere  word.  We  feel  that  we  are  bound 
under  its  curse.  And  when  Christ  undertook  to  deliver 
us,  he  was  fully  aware  of  this.  He  knew  what  he  had 
undertaken ;  therefore  he  placed  himself  under  the  law, 
and  under  the  curse  of  the  law.  He  took  up  the  burden 
of  sin,  yet  he  loathed  it  in  his  heart.  He  felt  its  odious 
weight  upon  his  spirit,  but  having  taken  it,  it  was  reck- 
oned his.  And  the  Father  treated  him  accordingly. 
The  Lord  bruised  him  ;  God  turned  away  from  him ; 
V^  God  refused  for  a  time  to  speak  with  him.  And  Christ 
must  have  felt  somewhat  as  we  do  when  a  fellow-crea- 
ture lays  a  crime  to  our  charge,  and  turns  from  us  when 
we  address  him.  In  our  case,  the  corruption  of  nature 
turns  to  our  relief.  The  workings  of  pride  and  anger 
form  a  seasonable  though  sinful  counteraction  to  our 
mortified  feelings.     But  it  could  not  be  so  with  Christ 


THE    CRY.  61 

He  tasted  the  unmitigated  bitterness  of  the  curse.  His 
were  unmixed  feelings  of  sorrow.  Sin  itself  grieved  him. 
He  mourned  that  God  should  have  been  so  dishonoured. 
He  hated  it  not  merely  in  its  consequences,  but  in  its  es- 
sence. He  knew  that  the  great  Judge,  before  whom  he 
stood,  did  not  abhor  him,  but  the  burden  which  he  bore. 
His  own  soul  detested  it  in  an  equal  degree.  Yet  he 
girt  it  so  to  him  that  no  separation  could  be  effected. 
He  made  himself  so  one  with  our  case  and  cause,  that 
all  that  we  deserved  lighted  upon  him.  Let  us  keep 
this  distinction  clearly  before  our  minds.  Christ's  person 
was  still  as  holy  and  acceptable  to  the  Father  as  before. 
The  divine  wrath  could  not,  and  did  not,  burn  against 
him  ;  but  it  waxed  hot  against  the  sins  of  man.  And 
since  Christ  took  these  sins  upon  his  own  head,  he  must 
be  content  to  suffer  all  the  consequences  which  they  en- 
tailed. And  he  was  content  to  suffer  all,  and  with  a 
ready  hand  he  took  the  cup  and  drank  it  to  the  dregs. 
But  when  he  had  drank  that  cup,  and  when  he  had 
wrung  out  its  bitterest  ingredients,  he  was  not  content — 
we  speak  it  deliberately  and  with  reverence — he  was  not 
content,  neither  was  his  Father,  that  it  should  be  held 
to  his  lips  for  ever.  He  was  now  tasting  a  kind  of  spirit- 
ual death.  As  corporal  death  is  the  separation  of  the 
body  from  the  soul,  so  spiritual  death  is  the  soul's  separa- 
tion from  God.  Here  is  the  mystery  of  Christ's  crucifix- 
ion and  loud  cry ;  that  his  human  soul  was  separated 
from  his  Father's  presence ;  that  he  was  made  to  experi- 
ence exclusion  and  banishment  from  God's  face.  But 
herein  lies  the  mystery  of  our  redemption  by  that  cruci- 
fixion, that  Christ  was  not  willing  to  remain  for  ever 
separated  from  God ;  and  by  the  energy  of  his  own  ho- 
liness did  wrestle  with  an  agonizing  earnestness  and  im- 
portunity of  entreaty  till  he  was  restored  again  to  the 
enjoyment  of  that  presence.     He  willingly  endured  that 

4 


38  THE    CRY. 

curse  for  us,  and  as  willingly  pressed  back  again  into 
that  presence  from  which  he  had  suffered  it  to  exclude 
him  for  a  time.  Let  a  mere  man  be  once  forsaken  by 
N  his  Creator,  he  never  can  recover  himself.  This  is  the 
grand  prerogative  of  the  God-man,  that  though  sub- 
merged in  the  lowest  depths,  he  can  rise  again  by  in- 
herent power.  "He  has  life  in  himself."  Therefore, 
though  the  concentrated  wrath  of  God  were  let  loose 
against  the  sins  of  men,  and  while  that  wrath  was  not 
in  the  slightest  degree  diminished  because  these  sins 
were  taken  up  by  One  with  whom  the  Father  was  well 
pleased,  yet  did  it  not  cast  the  sinners  that  committed  it 
into  instant  and  eternal  ruin,  because  one  interposed  him- 
self who  could  bear  up  under  it  all.  His  power  of  holi- 
ness could  sustain  and  bear  away  the  double  load  of  sin 
and  of  desertion,  but  his  heart  was  broken  under  it.  Say 
not  that,  being  God,  he  could  not  feel,  for  remember 
what  he  exclaimed  when  the  sins  of  the  world  were  laid 
upon  his  head,  "  My  God,  my  God,  why  hast  thou  for 
saken  me?" 

Second.     "  Why  art  thou  so  far  from  helping  me  ?" 

j    Answer.     That  the   victory   may   be   altogether   thine 

/     own. 

Of  the  many  remarkable  points  in  the  character  of 
Christ  our  Saviour,  his  constant  glorifying  of  God  the 
Father  is  not  the  least  worthy  of  observation.  It  is  de- 
lightful to  contemplate  how  filial  reverence  pervades  eve- 
ry word  and  action  of  his  life.  His  renunciation  of  self, 
his  apparent  forgetfulness  that  he  had  a  separate  exist- 
ence to  think  of  or  to  set  forth  : — his  full,  cordial,  and 
never  omitted  reference  to  his  Father,  as  the  power  by 
whom  he  spake  words  of  life,  and  wrought  miracles  of 
healing  ;  as  the  Being  for  whom  alone  he  lived  ;  is  the 

•     most  perfect  picture  of  sonship  that  the  world  has  ever 
seen,  or  that  the  human  mind  can  possibly  conceive, 


THE    CRY.  39 

How  plainly  does  he  tell  the  Jews,  "  I  can  of  my  own 
self  do  nothing,"  John  v.  30.  When  charged  with  hav- 
ing a  devil,  how  meekly  he  replies,  how  like  a  son,  "  I 
have  not  a  devil,  but  I  honour  my  Father,"  John  viii.  49. 
So  entirely  does  he  lose  sight  of  self,  so  fully  does  he  seem 
to  recognize  his  own  identity  only  in  that  of  the  Father, 
that  he  spake  to  his  disciples  as  if  they  should  also  by 
this  time  be  able  to  do  the  same,  "  If  ye  had  known  me, 
ye  should  have  known  my  Father  also;  and  from  hence- 
forth ye  know  him  and  have  seen  him."  How  amazed, 
how  almost  indignant,  is  he  at  their  contented  ignorance, 
embodied  in  the  answer  of  Philip,  "Lord,  show  us  the 
Father,  and  it  sufficeth  us  ;"  for  he  exclaims,  "  Have  I 
been  so  long  time  with  you,  and  yet  hast  thou  not  known 
me,  Philip  1  he  that  hath  seen  me,  hath  seen  the  Father ; 
and  how  sayest  thou  then,  Show  us  the  Father  ?  Be- 
lievest  thou  not  that  I  am  in  the  Father,  and  the  Father 
in  me?  the  words  that  I  speak  unto  you,  I  speak  not  of 
myself,  but  the  Father  that  dwelleth  in  me,  he  doeth  the 
works,"  John  xiv.  9 — 11. 

This  living  with,  and  for  another,  is  the  perfection  of 
creature  existence — that  other  being  God.  We  find  this 
principle  fully  exhibited  in  Scripture.  The  Father  speaks 
and  acts  only  through  the  Son  and  through  the  Spirit, 
that  all  men  may  honour  both.  Christ  acted  for  the  Fa- 
ther— the  Father  glorified  the  Son — the  Spirit  glorifies 
both.  Christ  takes  of  the  things  of  the  Father,  and 
gives  them  unto  us.  The  Spirit  takes  of  the  things  of 
Christ,  and  shows  them  unto  us.  And  both  the  Father 
and  the  Son  determine  that  sins  against  the  Holy  Ghost 
shall  never  be  forgiven.  The  several  Persons  in  the 
Sacred  Name  also  bestow  their  threefold  glory  on  the 
church,  and  the  work  of  the  church  on  earth  is  to  glorify 
all  the  Persons  of  the  Holy  Trinity.  Adam,  the  first 
member  of  the  church,  was  created  perfect,  to  live  in  God, 


40  THE    CRY, 

and  for  Him  alone.  The  perfection  of  Enoch,  and  cause 
of  his  translation,  was  this,  that  "  he  walked  with  God." 
Such,  also,  is  the  intended  purpose,  and  ought  to  be  the 
high  and  sole  business,  of  our  earthly  life,  as  members 
with  Adam  and  Enoch,  and  all  the  faithful,  of  his  univer- 
sal church.  Then,  too,  what  is  the  summing  up  of  eter- 
nity ?  Is  it  not  the  church's  admission  to  everlasting  fel- 
lowship in  glory,  with  the  Father,  the  Son,  and  the  Holy 
Ghost?  All  those  who  acted  for  one  another  in  time, 
acting  with,  and  living  in  one  another,  in  eternity. 

To  live  for  self,  however,  is  the  characteristic  of  fallen 
man.  But  when  at  any  time  he  sacrifices  self  to  an- 
other, as  a  servant  for  a  master,  a  patriot  for  his  country, 
he  presents  to  his  own  mind  the  perfection  of  what  he 
calls  glorious  and  heroic.  To  give  up  our  own  interests 
or  comfort  for  the  happiness  or  preservation  of  another,  is 
the  noblest  and  highest  act  of  generosity  with  which 
fallen  humanity  is  acquainted.  The  history  of  the  world 
is  not  wanting  in  instances  of  this  magnificent  disinter- 
estedness. So  far  as  man  is  concerned,  it  is  the  highest 
mark  of  esteem  and  honour  which  he  can  pay  to  a  fel- 
low-creature. This  it  was,  which  Christ,  as  a  servant 
and  a  Son,  rendered  every  moment  of  his  life  to  God. 
And  that  which  it  is  the  loftiest  ambition  of  mortals  to 
obtain,  was  continually  ascending  to  God  the  Fathei 
from  Jesus  Christ  in  the  human  form.  No  mere  man 
ever  presented  it  before  or  since.  And  therefore,  amongst 
the  multitude  of  human  beings  from  the  beginning  to 
the  end  of  time,  Christ  must  have  stood  forth  isolated 
and  alone,  a  peculiar  object  of  attraction,  satisfaction, 
and  delight,  to  the  mind  of  God.  The  only  tree  bearing 
ripe  fruit  in  this  wide  moral  wilderness  ;  the  single  casis 
in  the  arid  desert  of  our  nature ;  was  that  which  Christ's 
manhood  presented  to  the  alt-searching  Eye.  Love  to 
God  was  the  secret  spring  that  set  in  motion  all  the  ac- 


THE    CRY.  41 

tivitie3  of  Christ's  affections.  Glory  to  God  in  the  high- 
est was  the  powerful,  all-pervading  principle  that  actua- 
ted his  words,  and  looks,  and  actions.  To  him  to  live 
was  to  honour  God.  In  death  to  glorify  him  was  his 
all.  And  now,  then,  the  moment  was  come,  in  which 
the  Father  would  return  this  glory  to  his  Son.  The 
hour  of  Christ's  desertion  by  the  Father,  was  the  com- 
mencement of  his  uninterrupted  and  eternal  glory,  as 
the  God-man,  John  xiii.  31.  True,  the  astonishing  mir- 
acles which  he  wrought,  yielded  him  glory  and  honour, 
but  it  was  not  uninterrupted.  Men  blasphemed,  and 
devils,  though  tormented,  never  yielded  the  mastery. 
But  here  on  the  cross,  Christ,  as  the  captain  of  our  sal- 
vation, gained  the  victory  over  the  invisible  world.  The 
Father  left  him  alone  that  the  spirits  of  darkness  might 
feel  his  almighty  power.  It  was  as  though  he  had  said, 
"  My  Son  has  always  rendered  to  me  that  honour  which 
was  due  also  to  himself.  In  exerting  my  power,  he  has 
never  magnified  his  own.  Now  let  all  created  intelli- 
gences learn,  that  even  while  hanging  on  the  cross  in 
weakness,  the  God-Man  is  my  almighty  Son,  and  their 
almighty  Lord."  The  moment  then  was  come.  Now 
was  the  hour  and  power  of  darkness.  With  combined 
and  furious  onset  the  spirits  of  evil  assaulted  the  spirit  of 
the  Redeemer.  For  three  hours  the  conflict  lasted 
Christ,  the  "  Mighty  God,"  vanquished  them  all,  they  re- 
treated from  the  field  of  conflict  in  everlasting  despair 
From  that  hour  to  this,  they  remember  his  all-powerful 
energy,  his  invincible  holiness.  They  tremble  at  his 
very  name,  and  throughout  eternity  shall  suffer  the  pun- 
ishment of  his  wrath.  Yet  at  the  very  moment  of  his 
victory,  the  Saviour  seeks  to  glorify  his  Father.  With  a 
loud  and  powerful  voice  he  calls  upon  his  name.  That 
name  is  most  appropriate.  "El"  signifies  strength,  the 
mighty,  or  powerful  one.     And  it  is  as  if  our  Lord  had 

4* 


42  theJ  cry. 

said,  u  My  strength,  my  strength,  why  hast  thou  forsa- 
ken me?  why  art  thou  so  far  from  helping  me?  Why 
am  I  left  to  fight  this  battle  alone,  and  to  gain  a  trophy 
of  victory  which  I  would  rather  lay  at  thy  feet  ?"  Though, 
then,  it  is  not  the  first  and  principal  object  of  this  deser- 
tion, yet  it  is  by  no  means  an  unimportant  part  of  it, 
when  we  conclude  that  the  reason  why  the  Father  was 
so  far  from  helping  Christ  was,  that  the  victory  might  be 
altogether  his  own. 

Third.  The  third  inquiry  in  this  verse  is,  "  Why  art 
thou  so  far  from  the  words  of  my  roaring?"  To  which 
we  are  taught  to  reply,  "  That  thou  mayest  learn  obedi- 
ence by  the  things  which  thou  sufFerest." 

Such  an  answer  no  one  would  venture  to  make,  were 
it  not  dictated  in  the  volume  of  inspiration.  It  occurs  in 
the  epistle  to  the  Hebrews,  and  refers  to  this  very  period 
in  which  Christ  hung  upon  the  cross.  Death  was  the 
last  lesson  Christ  was  to  learn.  "  He  became  obedient 
unto  death,  even  the  death  of  the  cross,"  Phil.  ii.  8.  And 
it  is  with  reference  to  this  that  the  apostle  sa)^s,  "  Though 
he  were  a  son,  yet  learned  he  obedience  by  the  things 
which  he  suffered ;  and  being  made  perfect,  he  became 
the  author  of  eternal  salvation  unto  all  them  that  obey 
him,"  Heb.  v.  8,  9.  We  must  not  understand  this  pas- 
sage to  declare,  either  that  Christ  learned  obedience,  as 
if  he  were  ignorant  of  it  before,  or  that  he  learned  to  be 
obedient,  as  if  he  had  not  been  so  till  after  suffering  had 
taught  him.  It  is  written  simply,  "  He  learned  obedi- 
ence," that  is,  he  learned  what  obedience  is,  and  what  all 
that  obedience  was  to  which  he  had  voluntarily  bound 
himself.  Had  Christ  been  satisfied  with  crucifixion  unto 
blood ;  had  he  considered  sin  to  be  expiated  when  that 
was  shed,  he  should  have  remained  ignorant  of  the  cru- 
cifixion unto  death.  In  such  a  case,  he  must  necessarily 
have  been  deficient  in  the  grand  and  essential  point  for 


THE    CRY.  43 

which  he  came  into  the  world ;  nor  could  the  apostle 
have  added,  that  he  was  "made  perfect."  The  perfec- 
tion, (that  is,  the  legal  and  official,  not  the  moral  perfec- 
tion) of  Christ,  consisted  in  his  accomplishing  all  that 
was  written  of  him,  and  fulfilling  all  the  types  by  which 
he  had  been  foreshadowed.  Death  was  the  great  event 
to  which  all  Scripture  testified,  and  which  all  the  sacri- 
fices under  the  law  typified.  Christ,  therefore,  could  not 
be  said  to  be  " made  perfect,"  or  to  have  "learned  ol 
ence,"  till  after  he  had  tasted  it.  These  two  almost  t.  - 
nonymous  expressions  involve  the  same  difficulty,  and  are 
explained  by  the  same  interpretation.  But,  as  being 
God,  he  was  not  capable  of  dying  till  he  became  man ; 
so,  being  man,  he  was  not  qualified  as  a  mediator,  till  he 
had  passed  through  death. 

The  history  of  Christ  may  be  divided  into  four  parts : 
his  birth,  life,  sufferings,  and  death.  When  it  is  said, 
that  till  his  birth  he  was  not  acquainted  experimentally 
with  the  wants  and  feelings  of  human  nature,  we  do  not, 
and  cannot  imply  any  ignorance  in  his  Godhead.  When 
it  is  added,  that  a  calm  quiet  life  could  not  have  quali- 
fied him  to  be  a  sympathizing  friend  to  the  afflicted ; 
and  that  till  he  had  borne  our  griefs,  and  carried  our  sor- 
rows, he  had  not  learned  experimentally  what  our  trials 
are,  we  do  not  imply  that  he  was  previously  incapable 
of  sympathy,  defective  in  tenderness  of  feeling,  or  igno- 
rant of  what  man  requires.  When  we  say  that  the  suf- 
ferings of  life,  and  agonies  of  crucifixion,  were  not  suffi- 
cient to  qualify  him  to  be  the  author  of  eternal  salvation, 
till  they  were  consummated  in  death,  we  do  not  imply 
that  there  were  any  shortcomings  in  these  sufferings,  or 
any  deficiency  in  these  agonies.  So,  when  Scripture 
says  that  he  learned  obedience  by  these  sufferings,  and 
was  made  perfect  by  that  death,  it  is  not  implied,  either 
that  there  was  any  ignorance  of  obedience,  or  any  im- 


44  THE    CRY. 

perfection  of  nature,  in  our  adorable  Redeemer.  All  these 
form  the  four  parts  of  one  great  whole ;  and  as  the  latter 
was  necessarily  imperfect  without  the  former — death 
without  sufferings — sufferings  without  life — life  without 
birth  ;  so  we  say,  the  former  were  imperfect  without  the 
latter — birth  without  life — life  without  sufferings — and 
sufferings  without  death. 

There  is  also  a  particular  emphasis  to  be  laid  on  the 
word  obedience.  The  original  teaches  us  to  read  it  with 
an  article  prefixed.  "  He  learned  the  obedience  by  the 
things  which  he  suffered."  That  is,  the  appointed  obe- 
dience, the  necessary  obedience,  the  obedience  requisite 
to  satisfy  the  whole  law,  the  obedience  necessary  to  com- 
pensate for  man's  disobedience ;  the  obedience,  namely, 
to  do  and  to  suffer  whatever  God  the  Father  pleased,  to 
which  he  had  bound  himself. 

Christ  upon  the  cross  did  therefore  cry,  or  as  the  origi- 
nal strongly  expresses  it,  u  roar,"  as  doth  the  wild  animal 
under  a  wound  ;  but  God  did  not  regard  his  words,  so 
that  he  might  learn  and  experience  to  the  very  uttermost 
what  that  obedience  was  which  his  Father  required, 
which  the  law  demanded,  and  which  he  himself  had 
promised  to  render.  As  it  is  said  of  the  childhood  of  Je- 
sus, that  "  he  grew  in  wisdom  and  stature,  and  in  favour 
with  God  and  man,"  Luke  ii.  52 ;  so  may  we  say  of  his 
whole  life  from  birth  to  death,  that  he  was  daily  learning, 
and  becoming  practically  and  experimentally  acquainted 
with  the  wants  and  feelings  of  our  human  nature,  the 
sufferings  of  the  flesh,  the  temptations  of  men  and  devils, 
and  the  holy  determinations  of  God's  will  in  reference  to 
that  atonement  for  sin  which  he  was  now  accomplishing. 
Therefore  the  apostle  declares  that  "  we  have  not  an  high 
priest  who  cannot  be  touched  with  the  feeling  of  our  in- 
firmities, but  One  who  was  in  all  points  tempted  like  as 
we  are,  yet  without  sin,"  Heb.  iv.  15. 


THE    CRY.  45 

Another,  and  fourth  reason,  may  be  added,  in  answer 
to  these  several  interrogations,  namely,  "  that  thou  may- 
est  become  a  perfect  pattern  of  suffering  affliction  and  of 
patience,  to  all  the  universe,  and  especially  to  the  mem- 
bers of  thy  church." 

Christ's  afflictions  were  altogether  of  a  vicarious  na- 
ture. He  endured  trials  only  in  the  room  and  for  the 
benefit  of  others.  On  the  theatre  of  this  earth  our  Lord 
exhibited  a  lesson  and  a  spectacle  to  the  spirits  of  light 
and  darkness  which  they  shall  never  forget.  To  all  the 
followers  of  his  cross,  he  has  left  a  most  perfect  example 
of  the  most  perfect  patience  and  submission,  which  they 
ought  ever  to  imitate.  It  becomes  them  to  do  so.  The 
bringing  of  many  sons  unto  glory  is  not  accomplished 
till  the  Captain  of  their  salvation  is  made  perfect  through 
sufferings,  Heb.  ii.  10.  "  Therefore,  let  the  same  mind 
be  in  you  which  was  also  in  Christ  Jesus."  "For  even 
hereunto  were  ye  called  :  because  Christ  also  suffered  for 
us,  leaving  us  an  example,  that  ye  should  follow  his 
steps,"  1  Peter  ii.  21. 

Reader,  we  have  now  been  considering  the  most  solemn 
fact,  without  exception,  which  the  history  of  our  world 
records.  Earnestly  pray  that  you  may  be  suitably  af- 
fected by  it.  Often  meditate  on  what  your  Saviour  must 
have  suffered  at  that  awful  moment.  It  is  not  that  he 
was  pierced  with  nails  ;  it  is  not  that  he  was  surrounded 
by  enemies ;  it  is  not  that  he  was  dying  a  most  igno- 
minious death ;  it  is  not  that  he  was  deserted  by  his 
friends;  but  it  i3  that  he  was  forsaken  by  his  Fa- 
ther, on  which  we  wish  you  now  to  fix  your  atten- 
tion. This  is  the  one  consideration  that  occupied 
all  his  dying  thoughts.  It  is  a  truth  which  not  only 
fills,  but  overwhelms  the  mind.  That  the  Father  should 
leave  the  Son  ;  that  the  God  of  love  should  forsake  him 
who  cries,  "  My  God,  my  God ;"  and  that  one.  who  is 


46  THE    CRY. 

forsaken,  should  yet  find  it  in  his  heart  to  address  the  Be* 
ing  that  forsakes  him  with  the  language  of  affiance  and 
adoption,  is  a  twofold  mystery.  Yet  it  is  a  mystery 
which  Scripture  explains.  God  forsook  the  Son,  because 
he  was  bearing  the  sins  of  the  world,  that  he  might  gain 
a  complete  victory  over  the  spirits  of  darkness,  and  that 
he  might  learn  all  the  obedience,  and  become  a  perfect 
example  by  the  things  which  he  suffered.  And  the  Son 
forsook  not  the  Father,  because  his  faith  was  perfect,  his 
holiness  unsullied,  and  his  love  stronger  than  death. 

Here,  then,  in  Christ  your  Surety,  is  set  before  you,  as 
in  a  double  mirror,  God's  method  of  dealing  with  you, 
and  your  duty  in  relation  to  God.  The  reasons  why 
God  forsook  the  Son,  are  the  reasons,  one  or  more  of  them, 
for  which  you  have  been,  or  are  now,  suffering,  or  may  af- 
ter this  endure,  the  hidings  of  God's  face.  The  faith,  the 
righteousness,  and  the  love,  which  Christ  exhibited  in  thi«s 
trial,  are  the  same  which  you  are  to  exercise  in  yours, 
and  to  seek  to  possess  in  still  greater  and  greater  degrees. 

Sin  is  the  first  cause  of  desertion.  Either  some  known 
and  unrepented  iniquity,  or  some  secret  and  unexamined 
evil,  is  the  worm  that  destroys  the  gourd  of  spiritual  en- 
joyment. God  has  no  pleasure  in  exclusion.  He  would 
that  your  peace  should  flow  as  a  river.  But  first  he 
must  make  the  fountain  pure.  It  is  not  God's  heart,  but 
yours,  that  hinders  communion;  therefore,  examine  dili- 
gently the  state  of  your  heart.  Pray  ror  the  light  of 
God's  word  and  Spirit,  to  enable  you  to  discern  and  de- 
tect its  every  flaw,  and  shortcoming,  and  sin.  Remem- 
ber that  it  is  something  in  you,  not  merely  upon  yon, 
that  prevents  the  drawing  near  of  the  Lord  to  your  soul. 
This  is  the  difference  between  you  and  Christ  under  de- 
sertion. The  sin  was  upon  him,  not  in  him.  It  was 
imputed,  neither  infused  nor  inborn.  But  in  you  it  is  both 
native  and  implanted.     Seek,  therefore,  to  have  it  rooted 


THE    CRY.  47 

out.  The  light  of  God's  countenance  cannot  return  to 
you,  till  sin  be  confessed  and  deplored.  If  there  be  known 
sin,  any  besetment,  any  iniquity  regarded  in  your  heart, 
it  is  as  impossible  for  light  and  darkness  to  mingle,  as 
for  God  and  your  soul  to  have  any  peaceful  communion. 
To  preach  comfort  to  you  in  such  a  state  is  most  dan- 
gerous. To  allow  you  to  take  any  of  the  precious  prom- 
ises as  a  pillow  for  your  unhumbled  head,  would  be  to 
lull  you  to  a  fatal  repose.  We  trust  this  is  not  the  case 
with  you,  Christian  reader.  We  trust  that  you  are  anx- 
ious, with  a  great  anxiety,  to  be  wholly  free  from  sin,  to 
be  outwardly  and  inwardly  holy,  to  possess  a  pure  and 
contrite  heart,  that  beats  with  love  to  God,  and  with  de- 
sire to  be  restored  to  his  lost  image. 

Consider,  then,  that  though  there  be  no  sin  to  which 
man  can  point,  no  sin  which  you  do  not  weep  over  and 
condemn,  yet  there  may  be  some  secret  root  of  bitterness 
springing  up  within  you.  Sin  is  a  deceitful  thing.  Its 
first  sproutings  we  often  mistake  for  those  of  flowers. 
The  eye  alone  of  the  husbandman  instantly  detects  the 
weed.  While  therefore,  you  pray,  "  Keep  back  thy  ser- 
vant from  presumptuous  sins,"  forget  not  also  this  en- 
treaty, "  Cleanse  me  from  secret  faults,"  Psa.  xix.  12, 13. 
It  may  be  that  the  bud  of  evil  is  already  formed  in  your 
heart ;  and  all  unsuspecting  and  self-satisfied,  you  may 
be  for  going  on  as  you  are,  or  rather  as  you  fancy  your- 
self to  be,  till  at  last  it  will  burst  forth,  and  cover  you 
with  confusion  by  its  pestilential  odour.  Or  it  may  be, 
that  the  tare  of  the  wicked  one  has  just  been  dropped 
into  your  heart.  It  lies  so  still  and  dormant,  that  you 
cannot  believe  that  it  obtains  a  place  in  your  bosom. 
Its  first  germ  of  life  may  be  beginning  to  strike  its  feeble 
but  insinuating  roots.  Shall  God  allow  it  to  grow  ? 
Would  you  desire  it  to  be  spared  till  it  become  a  tree 
and  fall  upon  your  own  head  ?     No,  surely.     And  nei- 


48 


THE    CRY. 


ther  does  the  God  who  loves  you.  He  will  send  blasts 
and  storms  ;  he  will  cause  the  heats  of  trial  and  distress 
to  come  ;  he  will  use  the  rod  of  affliction,  and  the  pru- 
ning-knife  of  bereavement — "these  things  will  he  do 
unto  you  and  not  forsake  you."  He  will  wait  for  the 
result.  If  the  growth  of  evil  in  you  be  checked,  and 
good  fruit  begin  to  appear,  well.  If  you  be  roused  to 
inquire  wherefore  he  contend eth  with  you ;  if  you  be 
brought  to  self-examination,  confession,  and  reformation, 
well.  But  if  not,  then  what  remains  after  every  other 
affliction  has  been  tried,  but  that  he  hide  his  face  from 
you  ?  "  Ephraim  is  joined  to  his  idols,  let  him  alone," 
Hos.  iv.  17.  God  is  compelled  to  do  so.  Your  eternal 
welfare  is  at  stake,  and  rather  than  you  should  perish 
God  will  reluctantly,  yet  certainly,  have  recourse  to  this 
his  last  and  sorest  punishment.  Remember,  you  have 
yourself  rendered  this  measure  imperative.  It  is  the  last 
act  to  which  your  heavenly  Father  desires  to  have  re- 
course, Deut.  xxxi.  17,  18;  xxxii.  20.  You  must  be 
exercised  by  it  for  your  soul's  rescue  and  salvation. 
Christ  was  exercised  by  it  for  our  sakes,  and  to  prove 
that  he  was  perfect.  Every  other  trial  had  been  laid  on 
Jesus,  and  when  his  dying  hour  arrived,  that  neither 
Satan,  nor  our  distrustful  hearts,  should  be  able  to  say 
that  he  was  not  tempted  in  all  points  like  as  we  are, 
even  this  was  brought  upon  him. 

The  trial,  though  severe,  is  a  mercy  and  a  blessing  to 
you,  and  on  God's  part  it  is  an  act  of  kindness.  Rather 
than  die,  you  would  submit  to  the  excision  of  one  or 
more  of  the  members  of  your  body.  Rather  than  per- 
ish, be  willing  to  suffer  any  trial,  if  so  be  that  you  may 
thereby  be  kept  from  the  slavery  of  sin,  the  lusts  of  the 
flesh,  and  the  slumber  of  spiritual  sloth. 

As  we  know  not  from  what  and  how  many  unseen 
dangers  the  intervening  providence  of  God  has  delivered 


THE    CRY.  49 

us  in  our  progress  through  life,  so  we  cannot  understand 
from  how  many  sins  and  crimes  the  trials  we  have  ex- 
perienced may  have  kept  us  back.  The  light  of  eter- 
nity will  make  strange  revelations,  and  show  all  things 
plain.  What  we  had  deemed  our  greatest  evils,  shall 
then  appear  to  have  been  our  richest  blessings;  and 
what  we  now  prize  with  avaricious  fondness,  we  may 
then  see  would  have  proved  our  destruction,  had  it  not 
been  snatched  away.  Regard,  then,  the  hiding  of  God's 
face  as  intended  to  bring  you  to  serious  and  impartial  self- 
examination  ;  to  make  you  watchful,  prayerful,  humble, 
and  diligent ;  to  teach  you  to  hold  fast  your  first  love ; 
to  strengthen  the  good  things  that  remain  in  your  heart, 
and  which,  perhaps,  may  be  ready  to  die,  Rev.  ii.  4 ; 
iii.  2 ;  and  to  lead  you  to  cut  off  and  mortify  the  evil 
things  that  are  ready  to  live ;  and  to  bring  you  with  in- 
genuous mind  to  your  Father,  and  childlike  say, "  That 
which  I  see  not  teach  thou  me :  if  I  have  done  iniquity, 
I  will  do  no  more,"  Job  xxxiv.  32. 

Let  the  desponding  and  deserted  Christian  remember, 
however,  for  his  comfort,  that  there  are  two  other  reasons 
on  account  of  which  the  Lord  in  wisdom  and  in  love 
may  now  be  hiding  his  face  from  him.  Those  already 
mentioned  are  for  the  detecting,  punishing,  and  remov- 
ing of  evil ;  these  to  which  we  would  now  call  your  at- 
tention are  for  the  strengthening,  improving,  and  increas- 
ing of  your  graces  ;  to  make  you  conquerors  over  your 
spiritual  enemy,  and  to  teach  you  all  obedience  by  the 
things  which  you  suffer.  Remember,  there  may  be  no 
special  sin  which  brings  this  trial  upon  you.  Therefore 
let  not  your  conscience  be  burdened,  where,  perhaps, 
there  may  be  no  just  cause.  The  disciples  in  their  ig- 
norance inquired,  "  Master,  who  did  sin,  this  man  or  his 
parents,  that  he  was  born  blind  ?  But  Jesus  answered, 
Neither  hath  this  man  sinned,  nor  his  parents ;  but  that 


0,^ 

50  THE    CRY. 

the  works  of  God  should  be  made  manifest  in  him,"  John 
ix.  2,  3.  This  may  be  thy  case,  O  Christian.  Thoa 
mayest  now  be  walking  in  darkness,  that  God  may  be 
glorified  in  thee.  As  members  of  Christ's  church,  we 
an  to  show  unto  principalities  and  powers  in  the  heav- 
enly places  the  manifold  wisdom  of  God,  Eph.  iii.  10, 
We  are  to  glorify  God  even  in  the  fires.  Angels  are  to 
learn  in  us  what  patience  means,  what  resignation,  and 
submission.  Even  the  highest  archangel  who  basks  in 
the  sunshine  of  eternal  glory  is  to  look  down  upon  a 
poor  despised  Christian,  and  learn  what  it  is  to  live  by 
faith  and  not  by  sense ;  to  hope  against  hope  ;  to  rejoice 
in  tribulation ;  to  follow  hard  after  God  even  when  he 
turns  away ;  and  to  be  actuated  at  one  and  the  same 
moment  by  two  wills,  the  one  conscious  of  its  own  de- 
sire, yet  checking  itself  by  another,  even  the  will  of  God, 
turning  whithersoever  it  leads  and  crying,  "  Not  ray  will, 
but  thine  be  done."  These  are  lessons  which  cannot  be 
learned  in  heaven.  Angels  are  fain  to  look  down  upon 
our  earth  to  read  them.  And  where  but  in  the  church 
of  Christ  can  they  be  found  ?  Where  but  in  thy  heart, 
O  Christian,  and  in  thy  brethren  that  are  in  the  "  midst 
of  this  naughty  world  ?"  The  various  crosses  and  losses 
of  time  are  common,  every  day  lessons.  The  most  in- 
tensely interesting,  the  highest  lesson,  which  these  bright 
intelligences  can  obtain,  is  from  a  Christian  under  deser- 
tion. That  lesson,  as  indeed  every  other,  was  perfectly 
taught  by  our  great  Master.  Yet  even  our  imperfect  ex- 
hibitions of  it,  impart  wisdom  as  well  as  astonishment,  to 
these  superior  beings.  They  delight  to  see  a  Christian 
bearing  with  patience  and  resignation  the  loss  of  fortune, 
the  removal  of  friends,  the  decays  of  strength,  the  other 
trials  and  sufferings  of  life.  But  when  an  angel  beholds 
a  Christian  under  the  hidings  of  his  Maker's  counte- 
nance, his  whole  attention  is  riveted,     He  may  indeed 


THE    CRY.  51 

exclaim,  "  How  will  this  creature  act  V  And  well  may 
he  think  with  himself,  "  What  should  I  do  if  that  bless- 
ed countenance  were  turned  away  from  me?  What 
should  I  become?  should  I  not  be  driven  to  despair?" 
When,  then,  this  an^el  looks  upon  the  deserted  Chris- 
tian, and  beholds  hin.  mute  and  silent,  not  uttering  one 
murmuring  word  ;  when  next  he  perceives  that  tears  be- 
gin to  flow ; — sees  him  fall  upon  his  bended  knees  in 
the  retirement  of  his  closet,  and  hears  him  say,  "  Have 
mercy  upon  me,  O  God,  according  to  thy  loving-kind- 
ness :  according  unto  the  multitude  of  thy  tender  mer- 
cies, blot  out  my  transgressions.  Against  thee,  thee  only, 
have  I  sinned.  Cast  me  not  away  from  thy  presence, 
and  take  not  thy  Holy  Spirit  from  me.  Restore  unto  me 
the  joy  of  thy  salvation,  and  uphold  me  witli  thy  free 
Spirit,"  Psa.  1. ;  when  he  beholds  this,  he  must  exceed- 
ingly bless  and  praise  the  Lord,  who  hath  given  such 
grace  to  men.  And  further,  when  he  observes,  that  in- 
stead of  becoming  fretful  or  sullen,  instead  of  running 
on  in  a  reckless  course,  and  becoming  as  forgetful  of 
God,  as  God  appears  to  have  become  of  him,  the  Chris- 
tian acknowledges  the  justice  of  God's  treatment,  often 
pleads  and  intercedes  for  reconciliation,  and  becomes 
more  and  more  scrupulous  in  all  his  thoughts,  and  w7ords, 
and  works  ;•  leaves  nothing  undone  by  which  he  can 
serve  and  please  God,  and  pants  and  desires  with  an  in- 
creasing earnestness  of  heart  after  the  light  of  his  coun- 
tenance; that  angel,  from  the  contemplation  of  this 
scene,  will  surely  turn  towards  the  throne  of  glory,  pros- 
trate himself  in  adoring  admiration,  and  exclaim,  "  Great 
and  marvellous  are  all  thy  works,  Lord  God  Almighty ; 
just  and  true  are  all  thy  ways,  thou  King  of  saints." 

But  there  is  yet  another  high  purpose  to  subserve 
The  Christian  under  desertion  must  not  only  furnish  a 
song  of  praise  to  the  angels  of  light,  but  also  a  lesson  of 


52 


THE    CRY. 


instruction  and  humiliation  to  the  angels  of  darkness. 
These  "adversaries"  are  always  insinuating  some  foul 
and  lying  charge,  both  against  the  Lord  and  against  his 
people.  Therefore,  in  his  matchless  wisdom,  Jehovah 
sometimes  takes  the  "  wise  in  their  own  craftiness,"  Job 
v.  13,  and  permits  them  to  carry  out  their  insinuations 
to  their  own  confusion.  Witness  the  case  of  Job.  The 
Lord  delivered  him  into  the  enemy's  hand,  that  the  lie 
might  be  detected  by  all  the  "sons  of  God"  in  whose 
presence  it  was  uttered.  Trial  and  trouble,  privation 
and  loss,  one  upon  another,  were  brought  in  rapid  suc- 
cession against  that  chosen  servant.  Satan  desired  to 
have  him.  But  the  great  Advocate  prayed  for  him,  that 
his  faith  might  not  fail.  And  though  all  the  means  and 
instruments  of  Satanic  malice  were  brought  to  bear  upon 
that  lonely  man,  yet  could  he  not  be  driven  to  curse  the 
Lord.  The  bitterest  blast  only  caused  his  faith  to  burn 
brighter  out  of  the  ashes  of  his  earthly  hopes ;  and  all 
the  spiritual  spectators  of  that  mortal  combat  beheld  Sa- 
tan's scowl  of  dismay,  and  the  gleam  of  triumph  in  Job's 
sunken  eye  when  he  exclaimed,  "  Though  he  slay  me, 
yet  will  I  trust  in  him,"  Job  xiii.  15. 

It  may  be  so  with  you,  O  Christian  !  Take  courage 
from  the  consideration.  Be  faithful  unto  death.  Never 
give  up  your  claim,  through  Christ,  on  a  covenant  God. 
To  such  as  you  the  prophet  speaks,  "  Who  is  among  you 
that  feareth  the  Lord,  that  obeyeth  the  voice  of  his  ser- 
vant, that  walketh  in  darkness  and  hath  no  light?  let 
him  trust  in  the  name  of  the  Lord,  and  stay  upon  his 
God,"  Tsa.  1.  10. 

"  The  name  of  the  Lord  is  a  strong  tower ;  the  righ- 
teous runneth  into  it,  and  is  safe,"  Prov.  xviii.  10.  Call 
upon  that  name;  appropriate  it  to  yourself;  do  so  once 
and  again  ;  say,  yea,  cry  like  Jesus  even  in  the  deepest 
jrloom,  "  My  God,  my  God."     Beware  of  distrust :  be- 


THE    CRY.  53 

ware  of  unbelief;  it  leads  to  despondency,  and  despon- 
dency to  despair.  Always  look  upwards.  Think  of 
your  Master  on  the  cross.  He  was  forsaken  ;  he  had 
no  one  to  plead  on  his  behalf;  he  felt  the  bitterness  of 
desertion  infinitely  beyond  what  you  experience,  for  he 
fully  knew  the  blessedness  of  near  and  intimate  union 
and  communion  with  God.  Stay  yourself,  then,  on  him, 
and  through  him,  on  God,  as  your  Lord  and  your  Fa- 
ther. Cry  earnestly,  "  Restore  unto  me  thy  free  Spirit." 
The  Comforter  will  come.  He  alone  can  impart  life,  and 
light,  and  peace.  And  though  he  tarry,  wait  for  him, 
wait  in  prayer,  and  still  hang  upon  him  in  earnest  long- 
ing expectation. 

5* 


* 


THE  COMPLAINT 


Verse  2. —  O  my  God,  I  cjy  in  the  day-time,  but  thou  warest 
not ;  and  in  the  night  season,  and  am  not  silent. 

Having  given  utterance  to  his  anguish  with  a  loud 
voice — having  called  upon  God  in  the  first  part  of  the 
verse  which  we  have  just  considered,  wTe  suppose  it  high- 
ly probable  that  the  remainder  of  that  verse,  and  also 
of  the  whole  Psalm,  was  inwardly  ^ejaculated  by  our 
blessed  Lord  while  hanging  on  the  cross.  "That  great 
cry  attracted  the  attention  of  men,  but  now  these  inward 
breathings  of  supplication  are  intended  for  the  ear  of 

What  strong  faith  is  here  exhibited !  Deserted  and 
forsaken  as  Jesus  was — left  alone  in  the  midst  of  his 
enemies — thrilling  in  every  limb,  with  agony  the  most 
intense, — and  surrounded  by  an  oppressive  and  appalling 
darkness,  he  could  yet  cry,  "  My  God,  my  God,"  and 
still  employs,  in  this  verse,  the  same  term  of  relationship 
and  affiance.  It  is  as  if  he  would  say,  "  However  much 
I  may  be  tried,  I  will  not  forego  my  claim.  I  will  ac- 
knowledge no  other  Lord.  Thou  hast  all  right  and  all 
authority  over  me.  Thou  art  my  God,  and  whether  it 
please  thee  to  regard  or  to  disregard  my  cry,  I  will  not 
believe  that  I  no  longer  belong  to  thee,  or  that  I  shall 
always  be  cast  off*.  O  my  God,  suffer  me  to  speak ; 
I  must  unburden  my  breaking  heart ;  I  want  none  but 
thee ;  I  will  complain  to  none  against  thee — to  thyself 
alone  will  I  tell  my  griefs. — '  I  cry  in  the  day-time,  but 
thou  hearest  not :  and  in  the  night  season,  and  am  not 
silent.' " 


THE    COMPLAINT.  55 

How  like  the  expostulation  of  a  human  child  with  an 
earthly  parent !  It  proceeds  on  the  ground  of  relation- 
ship— "  I  am  thine ;  I  cry  day  and  night,  yet  am  not 
heard.  Thou  art  my  God,  yet  nothing  is  done  to  silence 
me.  In  the  day-time  of  my  life,  I  cried,  in  this  night 
season  of  my  death  I  entreat  In  the  garden  of  Geth- 
semane  I  occupied  the  night  with  prayers ;  with  con- 
tinual ejaculations  have  I  passed  through  this  eventful 
morning.  O  my  God,  thou  hast  not  yet  heard  me, 
therefore  am  I  not  yet  silent;  I  cannot  cease  till  thou 
answerest."  Here  Christ  urges  his  suit  in  a  manner 
which  none  but  filial  hearts'  adopt.  The  child  knows 
that  the  parent  yearns  over  him.  His  importunity  is 
strengthened  by  confidence  in  his  love.  He  keeps  not 
silence ;  he  gives  him  no  rest,  because  he  confides  in  his 
power  and  willingness  to  grant  the  desired  relief.  This 
is  natural ;  it  is  the  argument  of  the  heart — an  appeal  to 
the  inward  yearnings  of  our  nature.  It  is  also  scriptural, 
and  is  thus  stated,  "  If  ye  then,  being  evil,  know  how 
to  oive  good  gifts  unto  your  children  ;  how  much  more 
shall  your  heavenly  Father  give  the  Holy  Spirit  to  them 
that  ask  him  ?"  Luke  xi.  13. 

Our  Lord  seems  to  refer  to  Gethsemane,  "  I  cry  in  the 
uight  season."  Many  a  night  had  he  spent  with  God 
in  prayer,  but  never  one  like  that.  Here  on  the  cross, 
he  identifies  the  subject  of  his  petition  with  that  which 
he  thrice  presented  there  in  his  agony.  He  complains  to 
God  that  he  is  not  yet  silenced,  and  that  what  he  there 
asked  has  not  yet  been  granted.  If  this  view  be  correct, 
it  enables  us  to  understand  the  cause  of  that  great  agony, 
and  explains  the  bitterness  of  that  mysterious  cup.  We 
know  what  the  subject  matter  of  his  prayer  is  on  the 
cross,  and  we  hence  learn  on  what  his  holy  human  will 
was  fixed  in  his  threefold  prayer.  It  was  neither  relief 
from  fear  of  death,  nor  deliverance  from  the  expected 


56  THE    COMPLAINT. 

cross;  it  was  not  mitigation  of  pain — nor  escape  from 
his  persecutors — nor  safety  from  Satan's  assuks,  for 
which  he  prayed — all  these  were  as  nothing  to  him. 
To  be  under  such  oppressive  sorrow  becaiaje  of  any  on* 
or  more,  or  all  of  these  causes,  were  unwct  thy  the  Cap 
tain  of  our  salvation,  unlike  him  who  said,  l'I  delight  tc 
do  thy  will,  O  my  God."  But  here  k  a  noble  and 
worthy  reason — here  is  a  matter  in  every  sense  becoming 
the  "  will"  of  him  who  never  felt,  or  thought,  or  spake 
but  in  perfect  harmony  with  the  "  Will"  of  his  Father. 
Here  is  a  prayer  in  which  even  Christ  may  possess,  as 
assuredly  he  did,  two  wills,  and  yet  be  free  from  sin. 
That  prayer  is,  that  he  may  enjoy  the  light  of  his  Father^ 
countenance.  What  language  can  be  conceived  more 
appropriate  in  the  mouth  of  a  son  ?  What  prayer  more 
agreeable  to  the  ear  of  the  Father?  This  was  the 
prayer  which  Jesus  presented  in  the  garden  and  on 
the  cross.  In  the  one  he  deprecated  a  trial  to  which  he 
was  looking  forward ;  in  the  other  he  prays  under  its 
pressure  when  already  come.  We  all  know  how  dread- 
ful is  the  apprehension  of  evil.  It  is  magnified  by  dis- 
tance. We  have  time  to  think  of  its  worst  aggravations, 
and  all  the  others  appear  larger  by  being  dimly  discerned. 
When,  too,  the  trial  is  of  a  strange  and  unexperienced 
nature;  of  a  kind  which  we  have  never  yet  passed 
through ;  its  strangeness  invests  it  with  exciting  and 
mysteriously  fascinating  power  over  us,  which  engages 
the  whole  mind,  and  often  overwhelms  it.  Such,  in 
some  measure,  we  apprehend,  was  that  sensation  which 
made  our  blessed  Saviour  "exceeding  sorrowful  even 
unto  death,"  when  in  the  garden  of  Gethsemane;  and 
which,  with  the  excruciating  reality  and  intensity  of  its 
presence,  made  him  forget  even  death  itself  when  he  was 
hanging  on  the  cross.  It  is  something,  which,  before  it 
came,  Christ  can  liken  to  nothing  but  the  last  and  great- 


THE    COMPLAINT.  57 

est.  evil  which  humanity  contemplates.  No  greater  com- 
parison, as  to  this  world,  can  be  employed.  But  when 
it  is  come,  it  proves,  like  death,  to  be  enough  of  itself,  and 
swallows  up  every  other  consideration.  Therefore, 
throughout  this  psalm,  and  in  all  his  words  on  the  cross 
recorded  in  the  Gospels,  there  is  not  the  slightest  allusion 
to,  or  the  remotest  intimation  of  desire  for,  deliverance 
from  death.  Oh  no:  it  was  something  infinitely  be- 
yond mortal  death  which  our  Immanuel  dreaded,  against 
which  he  importunately  prayed,  and  for  the  obtaining 
of  which  he  would  never  rest.  Exclusion,  as  our  Surety, 
from  a  sense  of  his  Father's  presence,  was  the  last  and 
bitterest  affliction  which  Christ  was  called  to  endure ;  and 
it  was  the  one  only  trial  which  his  holy  filial  heart  must 
wish,  and  rightly  wish,  to  be  shortened — to  be  removed. 
To  be  passively  contented  in  such  a  condition,  is  as  sinful 
as  it  is  fatal.  It  proves  that  we  care  not  for  Him  from 
whom  we  are  excluded  ;  that  we  are  indifferent  whether 
he  be  pleased  or  angry  with  us.  To  the  Father  who 
orders  the  infliction,  such  an  exhibition  must  be  even 
more  wounding  and  hateful  than  the  original  offence. 
That  parent  can  answer  who  has  been  tried  by  a  wilful 
and  rebellious  son.  What  cut  deepest  into  thy  wounded 
heart  ?  Was  it  not  this,  that  when  ordered  to  leave  thy 
house  and  see  thy  face  no  more,  he  was  still  unmelted, 
and  seemed  as  well  satisfied  with  banishment,  as  if  he 
were  abiding  under  a  father's  blessing?  That  revolting 
picture  which  a  prodigal  thus  presents,  is  the  very  reverse 
of  what  Jesus  exhibited.  His  heart  burned  with  love  to 
his  Father ;  his  whole  soul  was  occupied  with  an  intense 
desire  to  please  him,  to  be  with  him,  to  be  near  him. 
Christ  was,  to  the  utmost  point  of  perfection,  what  a  son, 
what  every  son  ought  to  be.  His  happiness  lay  where 
his  duty  lay,  his  desires  and  delights  were  all  centred 
in  obedience.     He  had  no  separate  interests,  no  selfish 


58  THE    COMPLAINT. 

considerations,  no  personal  gratifications,  to  farther  and 
attend  to.  His  will  was  entirely  one  with  the  will  of  his 
Father ;  and  that  single  passage  in  his  history  which 
discloses  the  identity,  by  the  working,  of  his  own  separ- 
ate and  personal  will,  divulges,  not  only  its  holiness  by 
the  object  on  which  it  fixed,  but  also  its  full  acquiesence 
and  harmony  therein  with  the  Father's  will. 

The  vast  importance  of  this  subject  demands  the  fullest 
consideration.  It  opens  a  path  to  the  removal  of  all,  or 
most  of,  those  difficulties  which  encompass  the  mysteri- 
ous scene  in  the  garden.  It  presents  the  Saviour  in  an 
attitude  which  must  have  exceedingly  endeared  him  to 
his  Father,  at  the  very  moment  when  he  was  pleading 
for  the  removal  of  that  cup,  which  the  Father  had  deter- 
mined should  not  be  altogether  withdrawn.  What  was 
that  cup  ?  It  was  the  last,  the  bitterest  which  the  law 
had  sentenced  him  to  drink.  Its  dreadful  ingredient 
was  exclusion  from  the  Divine  presence.  It  was  not 
put  into  his  hand  till  he  had  hung  some  considerable 
time  on  the  cross.  The  sun  hid  itself  in  darkness  whilst 
this  cnp  was  administered.  If  such  a  darkness  and  hor- 
ror spread  itself  over  the  whole  land  at  the  solemn  and 
awful  period,  no  wonder  that  an  exceeding  and  over- 
whelming sorrow  came  upon  the  soul  of  Jesus,  when  he 
contemplated  it  in  the  garden,  on  the  night  previous  to 
its  execution.  As  the  last  sentence  of  the  law,  there 
was  every  reason  for  him  to  suppose  that  he  was  to  die 
under  it.  Justice  seemed  to  require  this.  As  the  Sure- 
ty of  sinners,  he  must  undergo  their  sentence.  The  ig- 
nominy of  the  cross,  the  pains  of  body,  the  assaults  of 
devils,  and  the  curse  of  the  law,  are  to  be  continued  till 
death  ensue.  Is  the  remaining  part  of  the  sentence — 
even  exclusion  from  the  Divine  presence — to  be  simi- 
larly executed?  No  reason  appears  why  it  should  not. 
Awful  thought !     Die  under  the  hidings  of  my  Father's 


THE    COMPLAINT.  5VJ 

Uce  ?  O  dreadful  sentence.  The  more  he  thought  of 
it  when  he  retired  into  the  shades  of  Gethsemane,  the 
more  horrifying  it  appeared.  No  wonder,  then,  that  it  is 
recorded,  "  He  began  to  be  sore  amazed,  and  to  be  very 
heavy/'  Mark  xiv.  33.  He  began  to  think  of  it  with  re- 
newed attention,  and  consequently  to  feel  it  with  greater 
aculeness.  His  sensations  correspond  with  the  nature  of 
their  cause.  That  cause  is  of  a  most  strange  and  inex- 
perienced kind,  therefore  he  is  "  sore  amazed."  It  is  al- 
so dreadful,  therefore  "  He  began  to  be  very  sorrowful." 
It  is  awfully  oppressive,  therefore  is  he  "  very  heavy." 
Must  I  be  separated  from  my  Father  ?  Am  1  to  die 
without  the  light  of  his  presence  ?  Is  this  the  irrevoca- 
ble sentence  ?  I  cannot  bear  the  thought.  "  O  my  Fa- 
ther !  if  it  be  possible :  Abba,  Father,  all  things  are  pos- 
sible unto  thee  :  take  away  this  cup  from  me ;  neverthe- 
less, not  what  I  will,  but  what  thou  wilt,"  (compare  Matt. 
xxvi.  39,  with  Mark  xiv.  36.)  The  "  sore  amazement" 
of  his  rpirit  is  exhibited  in  his  actions.  He  rose  from  his 
knees — he  went  to  the  disciples — he  returned  a  second 
time  to  pray.  Again  he  rose — again  he  came  to  the  dis- 
ciples— a  third  time  he  returned  to  pray.  The  amaze- 
ment increased,  "  He  fell  upon  his  face."  His  "  sorrow" 
became  "  exceeding ;"  "  being  in  an  agony,  he  prayed 
more  earnestly."  The  oppression  had  become  so  great 
— the  mental  pressure  so  "  very  heavy,"  that  "  his  sweat 
was  as  it  were  great  drops  of  blood."  But  what  is  the 
subject  of  this  last,  this  agonizing  prayer  ?  Is  it  not  the 
same  with  the  first  ?  Does  he  not  use  the  same  words  ? 
Does  he  not  deprecate  the  same  cup  ?  Yet  he  never 
names  it.  So  sensitively  does  he  recoil  from  it ;  so  ab- 
horrent is  it  to  his  nature,  that  he  seems  as  if  he  cannot 
bear  to  mention  it.  Never  till  the  darkness  actually  en- 
veloped him  on  the  cross,  could  its  dreadful  name  be 
wrung  forth  in  words;  then  he  gave   utterance  to  it. 


60  THE    COMPLAINT. 

"  My  God,  my  God,  why  hast  thou  forsaken  me  ?"  is  a 
cry  which  burst  from  the  inmost  heart  of  the  Saviour, 
and  divulged  the  secret  that  oppressed  it.  What  else 
was  worthy  to  affect  that  sacred  heart  to  such  a  degree  ? 
What  else  became  the  holy  will  of  a  Son,  either  while 
differing  from,  or  acquiescing  in,  a  Father's  will?  On 
what  other  subject  could  Christ  have  a  will  of  his  own, 
which  should  yet  gain  the  approbation  of  him  before 
whom  he  stood  ?  That  Christ  set  his  mind  on  an  ob- 
ject, and  prayed  for  it  with  threefold  earnestness,  yet 
never  obtained  it,  is  no  pleasing  thought  to  the  Chris- 
tian mind.  That  he  desired  that  for  which  he  ought  not 
to  have  asked,  is  not  for  a  moment  to  be  believed.  We 
conclude,  then,  that  our  Saviour  "  in  the  night  season" 
in  Gethsemane,  entreated  that  he  might  not  die  under 
the  hiding  of  his  Father's  countenance ;  but  if  it  were 
the  Father's  will  that  he  should  depart  out  of  this  world 
under  it,  his  love  and  obedience  were  so  great,  that  even 
in  this  he  would  submit;  that  God,  acting  towards 
Christ  as  a  Judge,  did  not  then  answer  his  petition,  but 
was  so  well  pleased  as  a  Father,  with  his  earnest  desire 
to  be  admitted  to  his  presence,  that  he  sent  an  angel  to 
strengthen  him  :  and  that  here  on  the  cross,  the  Saviour 
renews  this  supplication,  and  continues  in  this  psalm  to 
pray  with  the  most  determined  importunity,  till  he  suc- 
ceed, and  is  able  to  expire  in  light,  and  peace,  and  tri- 
umph. 

Having  now  considered  the  subject  of  that  prayer,  let 
us  consider  the  argument — it  is  based  on  Omnipotence. 
"  Abba,  Father,  if  it  be  possible  ;  all  things  are  possible 
with  thee."  This  is  an  ultimate  point.  Creature  ex- 
tremity can  never  reach  beyond  the  help  of  Omnipotence. 
But  how  shall  we  bring  it  to  our  aid  ?  The  answer  is 
ready,  "  By  trusting  to  it."  Therefore,  the  Scripture  de- 
clares, "  all  things  are  possible  to  him  that  believeth," 


THE    COMPLAINT.  61 

Mark  ix.  23 ;  and  again,  "  What  things  soever  ye  ask 
in  prayer,  believe  that  ye  receive  them,  and  ye  shall  have 
them,"  Mark  xi.  24.  It  must  be  previously  supposed 
that  no  creature  will  presume  to  ask  any  thing  contrary 
to  the  holy  character  and  revealed  will  of  God.  And 
then,  when  the  object  is  such  as  the  Scriptures  warrant 
there  is  not  only  clear  ground  for  the  strongest  confidence, 
but  also  a  consequent  duty  to  exercise  faith,  and  a  sin 
in  not  believing.  As,  then,  the  Saviour  desired  re-admis- 
sion to  the  light  of  God's  countenance,  the  desire  was 
holy,  just,  and  good.  His  earnestness  and  importunity 
regarding  it,  must  consequently  be  the  same.  Whether, 
therefore,  we  behold  him  three  several  times  pleading  for 
his  own  will,  or  as  often  again  submitting  to  the  Father's 
will,  we  perceive  that  he  is  equally  holy,  just,  and  good 
in  both  :  and  we  know  not  which  to  admire  most  high- 
ly, his  perseverance  in  seeking  this  blessing,  which  he 
acknowledges  it  may  not  be  the  Father's  will  to  give,  or 
his  filial  submission  to  that  will,  even  should  it  continue 
to  deny  his  request !  How  did  Christ,  as  a  man,  setting 
example  to  his  church,  accomplish  this  ?  First,  he  knew 
that  his  petition  was  right  in  itself.  Secondly,  he  knew 
that,  being  right,  God  certainly  approved  of  it.  Thirdly, 
he  knew  that  however  apparently  impossible,  nothing 
was  or  could  be  impossible  with  God.  Fourthly,  he 
knew  that  prayer  is  God's  own  appointed  means  for  the 
bestowment  of  blessings.  Fifthly,  he  therefore  employs 
this  means  to  make  known  his  will  to  his  Father,  and 
uses  the  argument  of  his  omnipotence,  to  show  that  there 
is  no  difficulty  in  the  way,  but  that  which  lies  in  the 
Father's  will.  Sixthly,  to  that  will,  whatever  it  may  be, 
he  then  submits.  He  holds  it  too  sacred  to  be  intruded 
on — he  stops  at  this  point — he  rises  from  prayer  rather 
than  proceed  further — he  returns  to  pray  a  second  time — 
uses  however  only  the  same  means,  presents  the  same 

6 


02  THE    COMPLAINT. 

argument,  reaches  the  same  point,  and  again  pauses  in 
submission — retires  a  second  time,  but  soon  returns  ;  yet 
it  is  only  to  do  as  he  had  done  before,  and  though  with 
increased  vehemence  and  energy,  yet  still  he  stops  at  the 
same  point ;  and  having  laid  his  petition  at  the  threshold 
of  the  presence  chamber  of  the  Divine  will,  leaves  it 
there,  and  submissively  retires. 

Such  is  the  manner  in  which  Christ  acts  in  prayer. 
He  carries  all  desires,  distresses,  enemies,  and  impossi- 
bilities, nay,  also  omnipotence  itself,  before  him,  and 
along  with  him,  to  the  throne  of  grace.  He  yields  to 
nothing  that  opposes  his  progress  towards  it.  Even  the 
might  and  power  of  God,  which  naturally  terrify  and 
keep  the  soul  at  a  distance,  faith  interprets  in  its  own 
favour,  and  presses  forward  with  greater  alacrity.  To  the 
Supreme  Will  alone  does  it  submit.  What  it  does  not 
yield  to  Almighty  Power,  it  concedes  at  once,  with  full- 
est resignation,  to  the  Almighty  Will.  Never  does  it 
venture  further.  It  seeks  not  to  interfere  with  the  Divine 
volition  ;  it  presumes  not  to  inquire  what  reasons  in- 
fluence, what  motives  actuate.  Concluding  that  all  the 
determinations  of  the  Most  High  are,  and  must  be,  in 
and  of  themselves,  immutably  and  eternally  right,  it  rests 
in  calm  submission  with  the  disappointment  of  its  fondest 
wishes,  the  blasting  of  its  fairest  hopes,  and  destruction 
of  all  its  present  happiness,  believing  that  the  Will  which 
orders  it  is,  and  must  be,  right. 

Such  is  the  blessed  position  of  our  resigned  submissive 
Saviour  in  the  garden  of  Gethsemane,  and  on  the  cross 
on  Calvary.  But  yet,  in  his  experience,  there  is  another 
point,  even  deeper,  and  more  blessed,  than  this.  It  is, 
that  Christ  rested  upon  the  will  of  God,  not  only  as  to 
whatever  it  might  be,  but  also,  as  knowing  what  it  could 
not  be,  in  reference  to  his  petition.  He  knew  that  God's 
will  was  not  that  he  should  be  excluded  for  ever  from 


THE    COMPLAINT.  63 

the  Divine  presence.  He  therefore  willingly  submitted 
to  endure  the  darkness  of  exclusion,  so  long  as  his  Fa- 
ther pleased,  even  to  die  under  it,  if  he  had  so  determin- 
ed ;  accounting  the  most  protracted  period  as  but  a  mo- 
ment, compared  with  the  eternity  of  union  and  commu- 
nion in  light  and  bliss,  from  which  he  knew  it  could  not 
be  the  will  of  God  to  sentence  him  to  everlasting  banish- 
ment. This  enables  the  heart  to  add  to  submission 
patience,  and  to  patience  satisfaction,  and  to  satisfaction 
approbation.  Christ  did  not  only  submit  to  the  will  of 
God ;  he  approved  of  it  as  wise  and  good.  To  be  for 
hours  or  days,  in  life  or  death,  separated  from  the  pres- 
ence of  his  Father,  he  could  and  would  patiently  endure, 
if  such  were  his  holy  will  for  the  salvation  of  men ;  but 
he  knew  that  his  Father's  heart  was  as  much  opposed 
as  his  own  to  eternal  separation  ;  therefore,  with  a  satis- 
fied and  approving  heart,  he  could  rise  from  that  prayer 
of  blood,  and,  calm  and  strengthened  in  spirit,  could  de- 
liver himself  quietly  into  the  hands  of  the  traitor  and  his 
band,  not  yet  knowing,  by  direct  communication,  what 
the  Father's  will  was  in  reference  to  his  petition,  but  well 
knowing  what  it  was  not. 

Such  appears  to  have  been  the  state  of  mind  in  which 
the  Saviour  left  Gethsemane.  The  same  holy  calm  of 
soul  was  exhibited  in  all  his  words  and  actions  before 
his  judges.  On  Mount  Calvary,  too,  and  on  the  way 
thither,  how  beautifully  does  this  self-possession  charac- 
terize the  Redeemer  !  Cheering  his  disconsolate  follow- 
ers, we  hear  him  say,  "  Weep  not  for  me,  but  weep  for 
yourselves  and  your  children,"  Luke  xxiii.  28.  When 
arrived  at  the  place  of  execution,  the  first  words  he  utters 
is  a  prayer  for  his  murderers,  "  Father,  forgive  them,  for 
they  know  not  what  they  do,"  Luke  xxiii.  34.  Hang- 
ing on  the  cross,  his  filial  heart  forgets  its  own  woes  to 
provide  for  a  mother's  comfort,   "Woman,  behold  thy 


64  THE    COMPLAINT. 

son,"  and  to  a  disciple,  "  Behold  thy  mother,"  John  xix. 
26,  27.  Unmoved  to  reply  by  all  the  taunts  and  insinu- 
ations that  were  heaped  upon  him,  no  sooner  does  he 
hear  the  voice  of  the  suppliant  thief,  than  he  administers 
consolation  to  his  penitent  heart,  and  says,  "To-day 
shalt  thou  be  with  me  in  Paradise,"  Luke  xxiii.  43.  But 
a  long  interval  occurs  before  he  speaks  again — an  awful 
interval  it  was  of  darkness  and  desertion.  From  mid- 
day till  about  three  o'clock  the  gloom  enveloped  the  land. 
For  three  hours  Christ  was  speechless.  During  all  this 
time  he  was  drinking  of  that  cup  of  desertion,  against 
which  he  had  prayed  in  the  garden.  Its  bitterness  was 
even  greater  than  he  had  feared.  So  dreadful  was  this 
new  sensation,  that  he  could  no  longer  be  silent  under 
it :  and  the  next  utterance  which  the  evangelists  record, 
is  the  doleful  cry  which  this  Psalm  supplies,  "  My  God, 
my  God,  why  hast  thou  forsaken  me?"  This  is  the 
only  expression  of  sorrow  which  our  Saviour  uttered  on 
the  cross.  The  three  remaining  sentences  are  severally 
dictated  by  a  sense  of  duty,  a  consciousness  of  victory, 
and  a  filial  confidence  in  his  Father's  care  over  his  de- 
parting spirit.  How  thankful,  then,  ought  we  to  be  that 
the  same  psalm  which  supplied  an  outlet  to  the  Saviour's 
anguish,  affords  us  a  clue  to  the  state  of  his  mind,  gives 
us  an  insight  into  the  progress  of  his  thoughts  from  de- 
sertion to  deliverance,  and  puts  us  in  possession  of  his 
arguments  in  prayer,  and  of  his  grateful  acclamations  of 
praise ! 

This  verse  is  a  continuation  of  that  cry.  It  carries  on 
the  petition,  gives  it  fresh  force,  by  presenting  it  in  a  new 
form,  and  urges  the  suit  with  greater  liberty  and  bold- 
ness, by  complaining  that  it  is  not  yet  regarded,  "  O  my 
God,  I  cry  in  the  day-time,  but  thou  nearest  not ;  and  in 
the  night  season,  and  am  not  silent."  In  the  margin  it 
is  thus  translated,  "  and  there  is  no  silence  to  me."    The 


THE    COMPLAINT.  65 

original  literally  signifies,  "There  is  nothing  done  to 
cause  me  to  be  silent."  It  thus  expresses  a  twofold  sen- 
timent, that  God  had  not  granted  his  prayers,  or  done 
any  thing  for  his  relief,  and  that  he  will  not  cease  to  pray 
till  he  has  obtained  an  answer. 

Remember  this  blessed  example,  this  instructive  lesson, 
Christian  reader.  Imitate  the  pattern  which  the  psalm- 
ist here  sets  before  you,  and  which  your  Saviour  has  left 
for  your  guidance.  Learn,  like  Jacob  of  old,  to  say,  "  I 
will  not  let  thee  go,  except  thou  bless  me."  Whatevei 
trials  beset  you,  though  walking  in  darkness  and  having 
no  light,  complain  to  God,  but  never  of  him.  Pour  out 
your  whole  heart  before  him,  Jehovah  is  a  refuge  for  you. 
He  who  supplicated  for  himself  on  the  cross,  is  now  in- 
terceding on  your  behalf  at  the  throne.  Faint  not. 
Bring  forth  your  strong  reasons.  Be  not  dismayed.  He 
will  not  plead  against  you  with  his  great  power — no ;  but 
He  will  put  strength  in  you,  Job  xxiii.  6.  It  may  be 
the  night  season  of  your  experience.  The  gloom  of  mid- 
night may  surround  you.  Remember  Christ  under  the 
darkness,  and  take  courage.  His  sorrows  were  deeper 
than  thine ;  he  opened  them  all  to  his  Father — he  would 
take  no  denial.  So  do  thou ;  confess  fully,  unreservedly ; 
enumerate  each  failing  and  transgression ;  deplore  youi 
condition  ;  beg  for  pardon,  peace,  and  purity  again ;  add 
tears  to  sighs  and  words  to  groans  ;  fear  nothing  but  si 
lence,  and  you  shall  soon  have  no  silence  to  fear. 

Painful  and  most  distressing,  however,  is  the  experi- 
ence of  apparently  disregarded  prayer.  How  often  has 
God  called  on  us,  and  we  have  turned  a  silent  ear ! 
This  experience,  therefore,  enables  us  to  sympathize  with 
Him  who  says,  "  I  have  stretched  forth  my  hands  all  day 
long  unto  a  disobedient  and  gainsaying  people,"  Rom. 
x.  21 ;  and  with  Him  who  wept  over  Jerusalem  and 
said,  "How  ofnn  would  I  have  gathered  thy  children 

6* 


66 


TKE    COMPLAINT. 


together,  as  a  hen  gathereth  her  chickens  under  her 
wing,  and  ye  would  not,"  Matt,  xxiii.  37.  The  deep 
purposes  of  our  Father  in  heaven,  by  these  sad  experi- 
ences of  his  children,  are  to  bring  them  by  a  way  which 
they  know  not,  to  be  of  one  mind  with  himself.  The 
more  we  are  tried  and  exercised,  the  better  are  we  pre- 
pared for  a  high  seat  in  glory.  Remember  therefore,  de- 
serted Christian,  that  even  though  no  cause  be  apparent 
to  you,  God  has  a  high  and  heavenly  design  in  you  and 
for  you,  which  nothing  but  your  present  experience  can 
accomplish.  Wait  but  for  a  few  days,  and  the  glass 
through  which  you  now  see  darkly  shall  fall  from  your 
hands,  and  in  the  bright  mirror  of  eternity  you  shall  see 
all  things  plainly,  and  know  even  as  you  are  known. 
You  know  the  hand  that  afflicts,  but  you  are  ignorant 
of  some  of  the  reasons  that  direct.  Press  not  to  know 
them  all ;  submit  to  the  will  of  your  Father,  whatever  it 
may  be ;  but  O  live  not  in  ignorance  of  his  will,  so  far 
as  it  is  revealed.  In  Jesus  such  a  declaration  has  been 
given  of  that  will,  as  may  suffice  to  cheer  the  most  dis- 
consolate heart.  The  angels  sang  it  at  his  birth,  "good 
will  towards  men."  That  one  term  is  enough, 
"  good  will !"  What  more  can  we  desire  ?  The  good 
will  of  our  Creator  towards  us,  is  enough  to  put  to  flight 
all  doubts  and  fears  of  heart,  all  suggestions  and  surmi- 
ses of  darkness.  Thus,  like  our  blessed  Saviour,  we  can 
rest  even  on  the  unknown  will  of  Jehovah,  and  believe 
that  it  is  "  good."  But  if.  through  the  power  of  tempta- 
tion, we  may  not  be  able  to  gain  stability  for  our  tem- 
pest-tossed thoughts,  on  this  general  declaration,  there  is 
further  revealed  for  our  encouragement  this  positive 
assurance,  "  this  is  the  will  of  God,  even  your  sanctifica- 
tion,"  1  Thess.  iv.  3.  Lean,  then,  on  this  truth,  that 
even  your  present  darkness  and  desertion  of  spirit,  is  ac- 
complishing the  gracious  will  and  purpose  of  the  Lord  in 


THE   COMPLAINT.  67 

the  purifying  of  your  nature.  Is  it  not  a  strong  support 
to  patience  and  submission,  to  know  that  even  the  most 
painful  of  all  trials  is  working  out  for  you  and  in  you, 
the  most  blessed  of  all  ends  ?  Do  you  feel  the  tempta- 
tions of  sin — are  you  harassed  by  the  suggestions  of 
Satan — have  you  no  light  to  cheer,  no  comforting  promise 
to  support  you — no  answer  to  your  many  earnest  prayers 
for  deliverance?  Stay  your  mind  on  this  blessed  truth, 
that  God  cannot,  and  does  not,  will,  that  sin  and  defile- 
ment should  pollute  his  creatures.  It  is  not  the  will  of 
God  that  any  one  should  be  unholy.  Here,  then,  is  art 
everlasting  basis.  It  cannot  fail.  God  is  unchangeable. 
He  never  will  choose,  or  appoint,  or  approve,  any  thing 
connected  with  sin.  Behold,  then,  on  what  an  inde- 
structible foundation  you  may  build  your  hopes,  when 
you  sigh  and  cry  for  freedom  from  every  plague  of  the 
heart.  Your  prayer  is  acceptable  to  the  Lord  God  of 
Sabaoth.  He  will  assuredly  answer  it ;  but  in  his  own 
time,  and  in  his  own  way.  That  time  you  will  one  day 
acknowledge  to  have  been  right  and  seasonable — not  a 
moment  sooner,  nor  a  moment  later,  than  it  ought  to 
have  been.  That  way  you  will  recognise  to  have  been 
the  best  and  safest  by  which  you,  with  your  peculiar  tem- 
perament, and  in  your  particular  circumstances  of  life, 
could  have  been  conducted  from  sin  to  holiness,  from 
earth  to  heaven.* 

But  should  you,  in  a  long-continued  storm  of  spiritual 
trouble,  require  another  anchor  to  prevent  your  being 
driven  on  the  rocks  of  despair,  the  Scriptures  graciously 
provide  you  with  this  declaration,  "  The  Lord  is  not  wil- 
ling that  any  should  perish,"  2  Pet.  iii.  9.  This  enables 
the  soul  to  outride  the  fiercest  tempest.  We  know  not 
through  what,  and  how  many,  trials  we  must  be  brought, 

*  Read  the  hymn  which  begins,  M  I  asked  the  Lord  that  I  might 
grow." — Olney  Collection. 


68  THE    COMPLAINT. 

in  order  to  the  accomplishment  of  that  "  will"  which  de- 
sires our  "  sanctification ;"  and  at  the  thought  of  this  we 
may  be  often  cast  down ;  but,  whatever  trials  result  from 
the  " sanctifying  will,"  that  other  "will"  which  desires 
not  that  we  should  "perish,"  affords* us  support  and  con- 
solation ;  so  that,  though  cast  down,  we  know  that  we 
shall  not  be  destroyed ;  though  perplexed,  we  know  that 
we  need  not  fall  into  despair.  Driven,  then,  from  one 
position  to  another — falling  deeper  and  deeper  into  doubts 
and  despondences,  and  utter  hopelessness,  here  is  a  point 
beyond  which  the  Christian  cannot  fall — cannot  be  driven. 
Even  on  the  very  verge  of  despair,  he  might  argue  thus, 
"  Scripture  obliges  me  to  believe  that  God  is  not  willing 
that  any  should  perish ;  I  must  therefore  conclude,  that 
he  is  not  willing  that  I  should  perish.  Here  I  will  take 
my  stand.  I  will  not  give  way  to  despair."  No  sooner 
does  the  Christian  thus  rest  on  this  scriptural  ground, 
than  the  light  of  hope  begins  to  rekindle  within  his  breast. 
It  increases :  it  imparts  warmth  and  life  to  his  benumbed 
heart.  Vital  action  is  exhibited  in  cries,  and  prayers,  and 
supplications.  He  draws  nearer  and  nearer  to  God  as 
a  father  and  a  friend.  He  trusts  him  more  fully ;  he 
loves  him  more  ardently  ;  he  serves  him  more  diligently. 
The  weight  that  crushed  him  is  removed.  He  runs  with 
alacrity  in  the  path  of  obedience.  Ere  long  he  enters 
where  no  more  weight  can  fall,  no  more  pressure  be  felt ; 
but  "  the  far  more  exceeding,  even  the  eternal  weight  of 
glory,"  and  the  pressure  of  love  and  gratitude  and  ado- 
ration, for  ever  and  ever. 


THE  ACKNOWLEDGMENT. 


Verse  3. — But  thou  art  holy,  O  Thou  that  inhabitest  the 
praises  of  Israel. 

When  the  Saviour  of  the  world  hung  upon  the  cross, 
the  whole  universe  of  intelligent  beings  appeared  to  be 
against  him.  The  very  elements  seemed  to  have  joined, 
his  enemies.  The  friendly  light  of  day  suddenly  became 
like  the  darkness  of  night.  Disciples,  too,  had  fled,  and 
left  him  alone.  Jews  and  Gentiles  were  assembled  in 
one  hostile  band.  Spirits  of  evil,  headed  by  the  prince 
of  darkness,  were  marshalled  against  him.  The  angels 
of  light  came  not  to  his  help.  Sent  forth,  as  they  were, 
to  be  ministering  spirits  to  others,  they  were  not  so  then 
to  him.  The  law  of  God  sounded  forth  its  voice  against 
him,  and  enveloped  Calvary  with  the  terrors  of  Mount 
Sinai,  by  its  awful  declaration,  "  Cursed  is  every  one  that 
hangeth  on  a  tree."  And,  above  all,  his  own  God  and 
Father  had  forsaken  him.  No  light,  no  gracious  com- 
munings, no  smile  of  love,  came  now  from  their  wonted 
source.  This  was  the  severest  trial  of  all.  Were  God 
but  to  cast  one  look  of  approbation  upon  him,  its  blessed- 
ness would  nullify  the  curse  of  the  law,  and  the  desertion 
of  friends ;  its  sanction  would  give  wing  to  angels,  strike 
devils  with  dismay,  and  discomfit  all  his  persecutors. 
But  though  that  approbation  filled  the  bosom  of  the  Most 
High,  every  exhibition  of  it  was  restrained.  No  manifes- 
tation of  love  was  vouchsafed.  All  was  darkness ;  all 
was  silence.  Christ  prayed,  but  there  was  no  answer. 
Christ  cried,  but  there  was  no  reply.  The  Son  earnestly 
entreated  the  Father,  but  was  not  regarded.     Night  and 


"\  3  R  "- 


>Y 


70  THE    ACKNOWLEDGMENT. 

day  he  offered  up  his  fervent  petitions,  but  they  brought 
no  return,  save  their  own  cold  echo,  to  his  heart.  What 
then  does  he  now  think  of  God  ?  Does  he  still  trust  in 
the  Hearer  of  prayer,  even  though  he  hear  him  not  ? 
This  is  the  momentous  question.  In  this  all  the  anxie- 
ties of  devils  are  centred ;  on  this  hinges  the  salvation 
of  men.  To  decide  this  great  question,  Christ  is  brought 
to  this  narrow  strait.  To  demonstrate  to  the  glory  of 
God,  and  the  confusion  of  the  "  father  of  lies,"  that  a  hu- 
man soul  can  trust  in  the  Lord  even  when  he  appears  to 
frown,  Christ  placed  himself  in  his  present  unparalleled 
position.  Nay,  to  prove  that  a  human  soul  can  not  only 
trust  for  future  deliverance,  but  even  justify  God  in  re- 
gard to  present  inflictions,  and  acknowledge  his  righte- 
ousness in  the  severest  of  trials,  Christ  here  adds,  "  But 
thou  art  holy,  O  Thou  that  inhabitest  the  praises  of  Is- 
rael f  or,  as  it  is  rendered  in  the  Prayer-book  version, 
"  But  thou  continuest  holy,  O  thou  worship  of  Israel." 
Here  is  the  triumph  of  faith.  The  Saviour  stood  like  a 
rock  in  the  wide  ocean  of  temptation.  High  as  the  bil- 
lows rose,  so  did  his  faith,  like  the  coral  rock,  wax 
greater  and  stronger,  till  it  became  an  island  of  salvation 
to  our  shipwrecked  souls.  "  Thou  art  holy."  It  is  as  if 
he  had  said,  "  It  matters  not  what  I  endure.  Storms 
may  howl  upon  me :  men  despise;  devils  tempt;  circum- 
stances overpower ;  and  God  himself  forsake  me ;  still 
God  is  holy,  there  is  no  unrighteousness  in  him." 

The  Saviour  painfully  experienced  on  the  cross  that 
the  dealings  of  Providence  were  altered  towards  him,  but 
he  never  conceived  that  the  paternal  heart  was  changed. 
He  felt  that  an  awful  burden  lay  upon  him.  He  was 
conscious  that  the  "  thick  cloud"  of  the  world's  transgres- 
sions had  come  between  him  and  God,  so  that  his  prayei 
had  not  yet  passed  through,  Lam.  iii.  44.  His  soul  was 
overwhelmed  with  horror  at  the  strange  sensation   of 


THE    ACKNOWLEDGMENT.  71 

being  unable  to  discern  a  Father's  face,  or  feel  his  all- 
pervading  presence.  A  mere  man  in  such  a  situation 
would  have  murmured,  would  have  ceased  to  pray  to  one 
who  hid  his  face.  But  not  so  the  u  God  of  patience," 
Rom.  xv.  5.  He  neither  broke  forth  with  repinings,  nor 
sunk  back  into  sullen  silence.  The  contradictions  of 
sinners,  the  insinuations  of  Satan,  the  piercings  of  the 
flesh,  the  anguish  of  desertion,  extorted  from  the  im- 
maculate Redeemer,  no  other  than  this  most  blessed  tes- 
timony regarding  his  Father,  "But  thou  art  holy.''* 

This  is  the  highest  testimony  which  human  thought, 
or  language,  can  render.  "  Holy"  is  an  unrivalled,  un- 
exampled, term.  No  equivalent  word  can  be  substituted. 
It  signifies  not  merely  a  righteousness  which  law  has  not 
condemned,  and  a  purity  which  sin  has  never  sullied ; 
but  a  righteousness  which  law  cannot  condemn,  and  a 
purity  which  sin  cannot  defile.  God  is  holy.  This  ex- 
presses the  highest  idea  we  can  form  of  absolute  per- 
fection. It  includes  both  a  negative  and  positive  sense. 
It  denotes  the  absence  of  whatever  is  weak,  selfish,  sin- 
ful, and  polluted ;  and  the  presence  of  essential  purity, 
goodness,  love,  and  every  excellency.  God  is  holy.  "He 
cannot  be  tempted  with  sin;  neither  tempteth  he 
any  man,"  James  i.  13.  This  sets  before  us  a  two-fold 
view  of  the  Divine  holiness.  First,  as  it  refers  to  God 
himself;  and,  Secondly,  to  ourselves.  The  nature  of 
God  is  such  that  it  is  utterly  impossible  he  can  be  tempted 
by  Satan,  or  man,  to  form  an  uncharitable  judgment, 
utter  a  rash  sentence,  or  do  an  unkind  or  unjust  act  to- 
wards any  of  his  creatures.  Sin  cannot  present  itself 
in  any  form  so  as  to  gain  his  approbation  or  consent.  He 
is  immaculate  in  holiness.  Like  the  pure  light  of  hea- 
ven, he  can  no  more  be  affected  by  the  sins  of  the  world, 
than  can  the  solar  orb  by  the  vapours  of  our  earth. 


72  THE    ACKNOWLEDGMENT. 

Like  the  sun  too,  in  its  own  light,  God  is  glorious  in 
his  own  holiness,  Exod.  xv.  11. 

Secondly,  in  reference  to  us,  it  is  said,  "  Neither  tempt- 
eth  he  any  man."  God  cannot  be  tempted,  neither 
can  he  tempt.  This  latter  assertion  refers  not  to  the 
power  of  God,  as  if  he  were  incapable ;  but  to  his  na- 
ture, whereby  he  is  unwilling ;  and  it  is  stated  in  this 
positive  form  in  reference  to  all  his  outgoings  towards 
man,  He  doth  not  tempt.  The  nature  of  God  is 
such  that  he  never  did,  never  will,  never  can,  do  any 
thing  to  induce  man  or  angel  to  deviate  in  the  slightest 
degree  from  moral  rectitude.  Neither  storm  nor  sun- 
shine, prosperity  nor  adversity,  are  sent  by  God  on  his 
creatures,  to  lead  them  into  sin.  He  cannot  do  so,  any 
more  than  the  sun  can  send  forth  rays  of  darkness. 

The  Divine  nature  is  holy.  Holiness  in  God  is  essen- 
tial and  underived.  It  is  not  merely  one  of  the  attributes 
of  the  Godhead.  It  is  the  foundation  and  perfection  of 
them  all.  Therefore,  says  an  old  divine,  "Holiness  is 
the  beauty  of  all  God's  attributes ;  without  which  his 
wisdom  would  be  subtilty,  his  justice  cruelty,  his  sover- 
eignty tyranny,  his  mercy  foolish  pity-." 

The  holiness  of  God,  therefore,  is  the  perfection  of  his 
perfections,  the  excellency  of  his  excellences,  and  the 
glory  of  all  his  attributes.  God  the  Father  is  holy ;  God 
the  Son  is  holy  ;  God  the  Spirit  is  holy.  The  anthem 
therefore  of  eternity  which  angels  sing  is,  "  Holy,  holy, 
holy,  Lord  God  Almighty."  They  behold  continual  dis- 
plays of  the  wisdom,  power,  justice,  truth,  and  goodness  of 
Jehovah  ;  these, attract  their  admiration  and  excite  their 
praises.  But  when  they  look  to  him  who  "  sitteth  upon 
the  throne  of  his  holiness,"  Psa.  xlvii.  8,  they  are  dazzled 
by  the  glistening  brightness  of  eternal  purity  ;  and 
instantly  conscious  how  in  his  sight  the  heavens  are  not 
clean,  Job  xv.  15,  and  themselves  chargeable  with  folly, 


THE    ACKNOWLEDGMENT.  73 

Job  iv.  18,  the  seraphims  cover  their  faces,  and  their  feet, 
as  they  fly  in  adoration  around  it ;  and  not  venturing 
directly  to  address  the  High  and  Holy  one  that  inhabiteth 
eternity,  they  cry  one  to  another,  "  Holy,  holy,  holy,  is 
the  Lord  of  hosts,"  Isa.  vi.  2,  3. 

If  such  be  the  high  and  heavenly  glory  of  the  God- 
head, ought  it  not  also  to  be  our  distinguishing  theme 
of  praise  on  earth  ?  The  gods  of  the  nations  were  prover- 
bially patterns  of  impurity,  yet  they  worshipped  them. 
Herein  consisted  the  glory  of  the  Hebrew  nation,  that 
they  alone  venerated  the  pure  and  holy  Jehovah.  His 
name  is  The  Worship  of  Israel.  He  inhabited  the  praises 
of  the  chosen  people.  The  remembrance  of  his  name 
was  kept  alive  by  their  tabernacle  and  temple.  He  de- 
clared of  them,  "  This  is  my  rest ;  here  will  I  dwell." 
He  exhibited  himself  among  them  by  a  dark  cloud  and 
a  shining  glory ;  and  he  gave  them  his  blessing  from 
off  the  mercy-seat.  Their  polity  is  done  away,  but  the 
Holy  One  is  still  worshipped  by  the  Israel  of  God. 
That  name  is  applied  in  Scripture  to  all  who  partake  of 
Jacob's  spirit,  who  prevail  in  prayer  with  God  ;  "  for 
they  are  not  all  Israel  who  are  of  Israel,"  Rom.  ix.  6. 
Every  true  Israelite,  then,  every  one  who  through  prayer 
has  obtained  this  new  name,  is  sure  to  offer  up  praises 
and  thanksgivings.  These  are  acceptable  to  the  Most 
High,  they  ascend  before  him  as  clouds  of  incense. 
They  encompass  his  throne.  He  dwells  in  the  midst  of 
them.  The  false  gods  possessed  the  praises  of  the  hea- 
then, and  their  polluted  names  occupied  their  songs. 
But  the  holy  Jehovah  exclusively  possessed  the  prayers 
of  the  Hebrews.  His  name  alone  is  celebrated  in  the 
hymns  of  the  spiritual  worshipper,  the  Israelite  indeed. 
Wander  wide  over  the  earth,  enter  wherever  two  or 
three  are  gathered  together  in  the  name  of  Jesus,  listen 
to  the  prayers  and  praises  of  those  who  worship  Jehovah 

7 


74 


THE    ACKNOWLEDGMENT. 


"in  spirit  and  in  truth,"  and  none  other  but  the  name  of 
the  one  living  and  true  God  shall  be  heard  praised  foir 
its  holiness,  extolled  alone  as  excellent.  How  admirably 
the  praises  of  the  church  below  accord  with  those  of  the 
church,  and  the  angelic  hosts,  above !  The  highest 
note  we  raise  on  earth  harmonizes  with  the  three-fold 
chord  which  is  struck  in  heaven.  We  sing  in  feeble, 
broken  strains,  "  The  Lord  is  righteous  in  all  his  ways, 
and  holy  in  all  his  works,"  Psa.  cxlv.  17.  They  fill  eter- 
nity with  their  swelling  symphony,  "  Holy,  holy,  holy,  is 
the  Lord  of  hosts,"  Isa.  vi.  3. 

Meditate  frequently  on  the  holiness  of  God.  This 
will  beget  holy  desires  in  your  soul,  which,  by  the  Spirit 
of  grace,  will  ripen  into  the  fruits  of  righteousness,  which 
are  by  Jesus  Christ  unto  the  praise  and  glory  of  God, 
Phil.  i.  11.  Remember  that  it  is  only  by  the  help  of 
the  Lord  the  Spirit,  that  your  mind  can  reach  this  trans- 
cendent theme.  He  is  eminently  called  the  Holy  Spirit ; 
not  because  he  is  more  holy  than  the  other  persons  in 
the  sacred  Trinity,  but  because  he  is  known  to  us  as  the 
revealer,  the  communicator,  and  the  preserver  of  holiness. 
It  is  a  high  and  God-like  desire  to  be  holy.  The  most 
debased  of  men  often  wish  to  attain  heaven,  because 
they  think  they  shall  be  happy.  But  to  pant  after  an 
unsullied  purity  of  nature,  and  to  disregard  safety  of  con- 
dition as  nothing  in  comparison  with  restoration  to  holi- 
ness, is  not  a  mortal  man's  suggestion,  but  an  inspired 
thought  which  proceeds  from  the  "  Spirit  of  holiness." 
Heaven  is  not  a  mere  place  of  safety  ;  it  is  a  paradise  of 
purity.  The  happiness  of  heaven  is  based  on  the  holi- 
ness of  its  inhabitants.  God  is  holy,  and  his  angels 
holy ;  the  Redeemer  is  holy,  and  his  people  holy :  there 
are  none  in  heaven  beside.  That  word  which  sinners 
refuse  to  hear  on  earth,  "  Be  ye  holy  ;  for  I  am  holy,"  1 
Pet.  i.  16,  is  a  word  which  gladdens  heaven,  and  imparts 


THE    ACKNOWLEDGMENT.  75 

fresh  feelings  of  unity  to  the  whole  family  of  glory. 
Therefore  seek  after  the  attainment  of  holiness  as  the 
first  point  of  earthly  duty,  the  highest  of  heavenly  privi- 
lege. The  mind  of  the  infinite  God  is  occupied  by  this 
desire  ;  therefore  he  sends  mercies  to  gain  our  affections. 
He  delivers  us  from  the  hands  of  our  enemies,  that  we 
may  serve  him  in  holiness  all  the  days  of  our  life,  Luke 
i.  74,  75.  Therefore  also  he  administers  the  rod  of  cor- 
rection, that  we  may  become  "  partakers  of  his  holiness," 
Heb.  xii.  10.  Mark  that  scripture.  Let  it  be  engraved 
on  the  heart  of  every  afflicted  Christian.  Here  is  un-. 
folded  the  great  secret  which  actuates  the  Most  High  in 
the  severest  of  his  afflictions.  Fathers  of  our  flesh  cor- 
rected us  after  their  own  pleasure.  The  infliction,  per- 
haps, was  more  frequently  proportioned  to  the  amount  of 
their  own  anger,  than  to  the  magnitude  of  the  offence. 
The  destruction  of  some  trifle  which  they  valued  might 
draw  down  the  severest  correction  ;  while,  perhaps,  some 
flagrant  violation  of  the  holy  law  of  God  was  overlooked 
or  feebly  reproved.  Of  none,  but  the  heavenly  Parent, 
can  it  be  said  that  his  inflictions  were  invariably  intended 
for  our  profit.  In  him  there  can  be  no  caprice  of  feeling, 
no  error  in  judgment,  no  mistake  as  to  the  object,  the 
cause,  or  the  motive  of  the  correction.  The  objects  of 
his  fatherly  chastisements  are  his  own  sons  and  daugh- 
ters, whom  he  is  preparing  for  glory.  The  causes  are 
their  omissions  of  duty,  their  short-comings  in  love,  their 
wilful  transgressions,  and  their  dulness  in  spiritual  learn- 
ing. The  motive  is  their  true  and  eternal  benefit. 
The  Scripture  here  calls  it  their  "  profit."  What  heart 
can  sufficiently  exult  at  eternal  gain  ?  What  power  of 
calculation  can  estimate  its  amount?  This  "profit"  is 
that  we  might  be  "  partakf.rs  of  his  holiness." 
Not  the  holiness  of  angels,  but  that  of  God  himself.  Af- 
flictions, therefore,  are  designed  to  accomplish  the  same 


76  THE    ACKNOWLEDGMENT. 

end  with  "  the  exceeding  great  and  precious  promises." 
What  St.  Paul  declares  to  be  the  object  of  the  former,  is 
identical  with  what  St.  Peter  tells  us  is  the  intention  of 
the  latter,  "  that  by  these  ye  might  be  partakers  of  the 
Divine  nature,"  2  Pet.  i.  4. 

Who  will  then  repine  ?  Who  will  not  rejoice  at  the 
amazing  disclosure  of  this  God-like  purpose?  To  what 
an  elevation  of  sentiment  does  this  exalt  us !  We  can 
look  with  calm  countenance  on  an  ocean  of  trouble,  and 
say  to  the  fiercest  waves,  "  Ye  are  servants  for  our  good." 
Nay,  with  the  apostle  St.  Paul,  even  if  the ll  outward  man 
perish,"  we  can  call  it  a  "  light  affliction,"  which  "  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory,"  2  Cor.  iv.  17.  Hence,  too,  we  are  enabled  to  see 
and  estimate  the  propriety  of  that,  to  carnal  sense,  unin- 
telligible injunction  of  the  apostle,  "  Count  it  all  joy  when 
ye  fall  into  divers  temptations,"  James  i.  2.  We  feel 
that  we  are  put  in  possession  of  a  principle  which  shall 
subvert  the  machinations  of  the  powers  of  darkness,  and 
"  survive  the  crash  of  worlds."  Therefore  we  cling  to  it 
in  every  storm.  When  every  other  stay  is  gone,  we  cast 
ourselves  upon  the  holiness  of  God  :  when  racking  pains, 
and  alarming  fears,  render  the  spirit  mute  with  anguish  ; 
so  that  we  cannot,  for  the  moment  say,  that  God  is  love, 
or  merciful,  or  gracious,  still  we  can  ejaculate  between 
every  pang,  "But — thou  art  holy." 

Christian  reader,  does  thy  religion  possess  a  sanctify- 
ing power  over  thy  heart?  Is  it  a  service  of  "profit"  to 
the  soul  ?  Art  thou  advancing  in  holiness  of  heart  and 
life  1  This  is  the  one  grand  question.  The  minister  and 
his  flock  must  be  holy.  When  Aaron  entered  the  inner 
sanctuary,  "Holiness  to  the  Lord"  must  be  en- 
graven in  golden  letters  in  the  forefront  of  his  mitre, 
Exod.  xxviii.  36. 

Art  thou  consecrated  by  the  imposition  of  hands  to  be 


THE    ACKNOWLEDGMENT.  77 

a  minister  of  the  Gospel  ?  See  that  thine  heart  be  wholly 
consecrated  to  the  Lord.  Preach  to  others,  but  be  not 
thyself  a  cast-away,  1  Cor.  ix.  27.  God  hath  made  thee 
a  keeper  of  the  vineyards,  but  does  conscience  whisper, 
that  the  vineyard  of  thine  own  heart,  thou  hast  not  kept? 
Cant.  i.  6.  Examine  diligently ;  prove  thine  own  self. 
The  habit  of  teaching  others,  is  most  deceitful  as  to  our- 
selves. We,  who  are  called  to  minister,  occupy  a  post 
of  two-fold  danger.  O  man  of  God,  that  art  devout  at 
the  altar,  and  eloquent  in  the  pulpit,  what  art  thou  in 
thy  closet?  Is  it  thy  earnest  desire  and  prayer  to  be 
freed  from  every  inward  as  well  as  outward  sin?  Are 
thy  petitions  fervent  to  the  Spirit  of  holiness  to  "cleanse 
the  thoughts  of  thy  heart  by  his  heavenly  inspiration?" 
Is  thy  ministry  conducted  with  daily  and  especial  prayer 
for  the  Spirit's  guidance  in  wisdom  and  knowledge, 
soundness  of  mind,  and  integrity  of  purpose? — and  for 
the  Spirit's  blessing  on  thy  flock,  thy  household,  and 
thyself,  by  means  of  the  preached  word,  the  prayers  of 
faith,  and  the  sealing  sacraments  ? 

Or  art  thou  a  hearer  of  the  word  ?  What  "profit" 
dost  thou  gain  ?  Art  thou  accumulating  spiritual  wealth  ? 
The  riches  of  heaven  is  the  pure  gold  of  holiness.  Christ 
counsels  thee  to  buy  of  him  gold  tried  in  the  fire,  that 
thou  mayest  be  rich,  Rev.  iii.  18.  Buy  it  without  mon- 
ey, Isa.  lv.  1.  Purchase  it  by  prayer.  Ask  for  it.  Seek 
to  be  freed  from  sin.  Set  thyself  against  one  iniquity 
after  another.  Put  them  all  aside.  Keep  them  in  check. 
Be  not  afraid  to  detect  them.  Learn  to  count  them  your 
enemies.  Therefore  hate  them.  Cut  off  open  sins,  and 
heart-sins.  Allow  not  one  wTiiful  transgression ;  and 
search  out  all  thy  short-comings  and  omissions.  Put  off 
evils ;  put  on  also  virtues.  Begin  to  regard  thy  spiritual 
wants  as  of  greater  importance  than  thy  temporal  era 
vings.    Hunger  and  thirst  after  righteousness.    This 


78  THE    ACKNOWLEDGMENT. 

is  the  meat  of  which  the  world  knows  not.  Is  it  the  food 
after  which  thy  soul  longs  ?  Dost  thou  strive  to  he  void 
of  offence  before  God  and  man  ?  Is  it  thy  study  to  keep 
thy  conscience  quick,  and  tender,  and  clean?  Is  thy 
spiritual  sensibility  increasing?  Art  thou  able  to  say 
with  Job,  "  I  have  heard  of  thee  by  the  hearing  of  the 
ear,  but  now  mine  eye  seeth  thee ;  wherefore  I  abhor 
myself,  and  repent  in  dust  and  ashes?"  Job  xlii.  5,  6. 
Art  thou  walking  in  the  light,  and  consequently  able  to 
discern  more  clearly  than  before  ?  When  thy  thoughts 
wander,  when  desires  rise,  when  love  grows  cold,  art 
thou  instantly  on  the  watch?  Dost  thou  mourn  to  find 
it  so  ?  Dost  thou  ingenuously  confess  it,  or  dost  thou  pass 
it  over  as  a  small  thing  ?  Is  there  a  godly  jealousy  at 
work  within  thee?  Dost  thou  strive,  with  the  Spirit 
working  in  thee  mightily,  to  bring  every  thought  into 
obedience  to  Christ  Jesus?  2  Cor.  x.  5.  Art  thou  filled 
with  a  heavenly  ambition  to  be  restored  to  thine  original, 
but  forfeited,  likeness  to  the  image  of  God?  Gen.  i. 
26,  27 ;  Col.  iii.  10.  This  is  a  noble  desire.  The  Spirit 
of  God  alone  implanted  it.  Even  forgiveness  is  not  in 
itself  to  be  compared  to  this.  It  is  easy,  it  is  natural,  it  is 
selfish,  to  long  for  safety,  and  wish  for  happiness,  and 
deliverance  from  punishment.  But  to  sigh  for  holiness, 
to  pant  after  freedom,  not  merely  from  condemnation, 
but  from  the  sin  that  causes  it,  is  the  true,  the  heavenly, 
the  eternal  principle  of  spiritual  life.  Therefore  the  Sa- 
viour pronounces  his  benediction  on  all  such,  "  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God,"  Matt.  v.  8. 
When,  then,  O  afflicted  Christian,  thou  art  cast  down 
and  disquieted — when  sin  tempts  thee — when  even  the 
Scripture  distresses  thee,  which  declares  that  "  without 
holiness  no  man  shall  see  the  Lord,"  Heb.  xii.  14 :  still 
trust  in  God,  for  thou  shalt  yet  praise  him  for  the  help  of 
his  countenance,  Psa.  xlii.  11.   Remember  thy  Saviour's 


THE    ACKNOWLEDGMENT.  79 

benediction,  to  strengthen  thee.  Remember  the  will  of 
God  for  thy  sanctification,  to  encourage  thee.  Remem- 
ber the  gift  of  the  Holy  Spirit  the  sanctifier,  to  help  thee, 
to  work  in  thee,  to  re-create  thee  after  the  image  of  Jesus 
in  righteousness  and  true  holiness,  Eph.  iv.  24.  Re- 
member the  precious  promises  are  given  to  make  thee  a 
partaker  of  the  Divine  nature,  2  Pet.  i.  4.  Remember 
that  thy  sorest  trials  are  sent  for  thy  profit,  to  make  thee 
a  partaker  of  God's  holiness,  Heb-  xii.  10.  Keep  stead- 
fastly therefore,  in  the  highway  of  holiness,  Isa.  xxxv.  8. 
It  will  conduct  thee  to  that  land,  where,  in  perfect  light, 
thou  shalt  see  what  good  reasons  thou  hadst  to  triumph 
over  every  trial  and  difficulty,  replying  to  them  all,  "  But 
— God  is  holy." 


THE  CONTRAST. 


Verses  4,  5,  6. — Our  fathers  trusted  in  thee:  they  trusted,  and 
thou  didst  deliver  them.  They  cried  unto  thee,  and  were  de- 
livered: they  trusted  in  thee,  and  were  not  confounded.  But 
I  am  a  worm,  and  no  man :  a  reproach  of  men,  and  despised 
of  the  people. 

The  history  of  a  soul's  struggle  to  maintain  its  con- 
scious dependence  upon  God,  is  deeply  interesting  and 
instructive.  When  lively  love  and  gratitude  occupy  the 
heart ;  when  conscience  condemns  not  for  any  special 
sin  ;  when  faith  takes  hold  of  one  or  more  of  the  exceed- 
ing great  and  precious  promises,  as,  "  I  will  never  leave 
thee,  I  will  never  forsake  thee;"  then  indeed  our  happi- 
ness abounds,  our  joy  promises  to  be  perpetual ;  God  ap- 
pears to  be  all  love,  all  graciousness.  But  when  these 
are  gone;  when  a  denunciation  instead  of  a  promise 
stands  most  vividly  before  the  mind;  when  conscience 
sounds  an  alarm  in  all  our  faculties — when  fears  within, 
instead  of  love — fightings  without,  instead  of  songs  of  grat- 
itude ; — and  when  perplexity  unnerves  us  on  every  side, 
then  indeed  we  feel  that  our  own  strength  is  rottenness, 
and  that  the  wisdom  and  righteousness  of  man  are  ut- 
terly insufficient  to  bring  us  into  the  haven  of  peace.  Like 
a  ship  in  the  storm,  the  soul  loses  one  stay  after  another. 
The  sails  of  love  and  gratitude  are  torn ;  the  rudder 
of  faith  unshipped  ;  the  anchor  of  hope  broken  ;  and  the 
compass  of  the  word  too  much  neglected.  Despair  be- 
gins to  paralyze  all  exertion.  But  the  Captain  was  once 
in  as  desperate  a  condition,  and  was  rescued.  Or  per- 
haps some  obscure  individual  on  board  asserts  there  was 


THE    CONTRAST.  81 

once  a  vessel  saved  from  similar  danger.  Instantly  the 
feeble  crew  gain  strength,  and  that  rallying  word  seems 
like  life  from  the  dead.  "  If  others,  why  may  not  we  be 
saved?"  Just  so  is  it  with  the  soul.  When  we  cannot 
strengthen  ourselves  on  the  promises  by  faith,  we  take 
refuge  in  God's  providence  by  sense.  When  memory 
fails  to  recall  the  deliverances  and  mercies  which  we 
have  ourselves  experienced,  we  next  endeavour  to  medi- 
tate on  those  of  others.  This  has  afforded  seasonable  re- 
lief to  many  of  God's  people  in  hours  of  trial ;  therefore 
it  is  highly  advantageous  to  be  acquainted  with  the 
memoirs  of  tried  and  advanced  Christians,  especialty 
with  the  narratives  of  Scripture  Saints.  See  how  the 
apostle  James  encourages  to  patience.  He  does  not 
merely  say.  "  Behold,  we  count  them  happy  which  en- 
dure," but  he  adds,  "  Ye  have  heard  of  the  patience  of 
Job,  and  have  seen  the  end  of  the  Lord  ;  that  the  Lord 
is  very  pitiful,  and  of  tender  mercy,"  James  v.  11.  This, 
then,  is  a  scriptural  mode  of  encouragement.  It  is  an 
argument  of  two-fold  power.  Our  Lord  here  employs  it 
for  the  double  purpose  of  influencing  his  Father,  and  of 
encouraging  himself. 

This  passage  is  a  continuation  of  that  filial  acknowl- 
edgment by  which  he  glorified  God  in  the  preceding 
verse.  It  is  as  though  he  would  say.  u  I  have  declared 
for  myself,  thou  art  holy.  I  further  testify  that  though 
clouds  and  darkness  be  round  about  thee  now  to  my  ex- 
perience, yet  our  fathers  trusted  in  thee  in  their  deepest 
trials,  and  found  thee  holy  too."  He  repeats  the  term  in 
the  4th  verse,  "  They  trusted  in  thee ;  they  trusted." 
He  reiterates  the  same  idea  in  the  5th,  "They  cried  unto 
thee ;  they  trusted  in  thee :"  as  if  he  would  feed  his  faith 
on  theirs,  and  increase  his  own  trust  by  enlarging  upon 
that  which  they  exhibited.  Or  rather  as  if  he  would 
imply  that  he  also  "  trusts,"  and  "  trusts"  as  they  did ; 


/ 


82  THE    CONTRAST. 

that  he  still  cried,  still  trusted,  and  therefore  why  should 
there  be  such  a  difference  between  his  experience  and 
theirs?  It  is  a  powerful  mode  of  pleading  our  own 
cause,  when  we  put  it  into  the  same  form  with  another 
that  has  obtained  a  successful  issue.  Christ  here  ex- 
presses that  success  in  an  exquisitely  appropriate  manner. 
First,  the  direct  and  effectual  agency  of  God  himself  is 
intimated,  "  Thou  didst  deliver  them."  Next,  this  fact 
is  stated  with  double  reference,  "  They  were  delivered" 
as  to  their  persons ;  they  were  "  not  confounded"  as  to 
their  expectations.  What  a  series  of  powerful  arguments 
these  verses  contain.  First,  "  Our  fathers,"  therefore  we 
their  children  should  follow  their  example.  Secondly, 
"  trusted  in  thee,"  therefore  thou  art  worthy  to  be  trust- 
ed. Thirdly,  "  Thou  didst  (powerfully)  deliver  them  ;" 
therefore  thou  canst  deliver  me.  Fourthly,  "  Thou  didst 
(willingly)  deliver  them  f  therefore  thou  mayest  be  will- 
ing to  deliver  me.  Fifthly,  "  They  cried  unto  thee ;" 
therefore  will  I  cry  and  never  cease.  Sixthly,  "  They 
trusted,  and  were  not  confounded ;"  I  too  will  trust, 
and  surely  I  shall  not  be  confounded. 

Overcome,  as  it  were,  with  a  sense  of  God's  great  mer- 
cy to  the  fathers  of  old  time — painfully  conscious  of  that 
desertion,  under  the  darkness  of  which  he  was  hanging 
upon  the  cross,  our  Lord  next  utters  this  disparaging  con- 
trast, as  if  in  justification  of  his  Father's  absence  from 
him,  "  But  I  am  a  worm."  This  is  an  expression  of 
feeling,  of  that  strong  feeling  which  must  be  expressed 
in  strong  terms.  But  assuredly,  it  was  also  right  feeling. 
Christ  spoke  what  he  felt — he  felt  what  was  correct. 
God  the  Father,  and  God  the  Holy  Ghost,  with  whom 
his  spirit  had  always  enjoyed  full  and  conscious  commu- 
nion, were  now  absent.  The  spirit  of  Christ  was  thus 
left  to  feel  its  contiguity  with  the  flesh.  As  the  lonely 
prisoner  becomes  more  sensitive  to  the  gloom  of  his  dun 


THE    CONTRAST.  83 

geon  walls,  when  the  friend  whose  visit  cheered  him  has 
withdrawn  ;  so  the  spirit  of  Christ,  having  no  one  now 
with  whom  to  commune,  had  its  attention  powerfully 
called  to  its  earthly  tenement.  Though  pressed  beyond 
measure  with  its  own  sorrows,  it  could  not  be  insensible 
to  the  sufferings  of  the  companion  flesh,  quivering  in  its 
agony.  Fully  alive,  then,  to  the  weakness  of  his  ani- 
mal existence,  closely  pressed  by  its  wants  and  pains,  the 
Saviour  felt  himself  placed  by  it  on  a  level  with  the 
meanest  of  the  creatures.  "  I  am  but  flesh  as  they  are. 
These  pains  tell  me  that  I  am  of  the  earth — a  piece  of 
animated  dust — an  animal — a  worm."  Such  appear  to 
have  been  the  Redeemer's  feelings.  He  perceived  that 
his  flesh  was  as  helpless  as  a  worm — powerless  and  pas- 
sive, that  creature  is  crushed  beneath  the  foot  of  man. 
Christ  now  felt  his  human  nature  to  be  void  of  all  ener- 
gy, or  power  of  resistance,  sinking  under  its  own  suffer- 
ings, and  unable  to  aid  his  spirit  in  sustaining  the  heavy 
load.  This  expression  therefore  is  not  an  exaggeration 
— not  a  mere  burst  of  grief,  such  as  we  poor  mortals  use 
in  our  calamities.  It  was  not  a  word  weightier  than  his 
woe ;  it  wras  a  deliberate  utterance ;  a  melancholy  but 
correct  exclamation.  Christ  had  become  exquisitely  con- 
scious of  the  earthliness  of  his  humanity  ;  and  we  must 
carefully  note  that  it  is  only  of  his  flesh — of  his  inferior 
part — of  his  humanity,  that  he  here  speaks ;  and  when 
he  calls  it  "  a  worm,"  we  are  to  understand  that  he  felt 
it  to  be  nothing  but  utter  weakness. 

So  little  accustomed,  however,  are  we  to  regard  our 
Divine  Master  as  having  really  "  made  himself  of  no 
reputation,"  Phil.  ii.  7,  that  we  are  tempted  to  turn 
away  from  such  representations,  and  deem  them  unbe- 
coming. How  little,  consequently,  can  we  appreciate 
the  condescension  of  our  Lord  !  How  unable  must  we 
be  to  sympathize  with  him  when  he  most  requires  it f 


84  THE    CONTRAST. 

If  our  Lord  were  really  brought  to  such  a  depth  of  sol 
row,  and  such  an  extremity  of  feeling,  surely  we  ought 
not  to  withhold  our  sympathies  from  him.  Well  may 
he  exclaim  in  the  words  of  the  prophet,  "  Is  it  nothing  to 
you,  all  ye  that  pass  by  ?  behold,  and  see  if  there  be  any 
sorrow  like  unto  my  sorrow,  which  is  done  unto  me, 
wherewith  the  Lord  hath  afflicted  me,  in  the  day  of  his 
fierce  anger,"  Lam.  i.  12.  Should  we,  then,  to  gain  a 
fuller  insight  into  the  depth  of  our  Saviour's  sufferings, 
prosecute  this  inquiry,  it  may  be  asked,  If  our  Lord 
could  say  with  truth  "  I  am  a  worm,"  how  could  he  add, 
"  and  no  man  ?"  We  answer,  that  the  very  same  sor- 
row which  suggested  the  one  expression,  dictated  also 
the  other.  He  really  was  to  his  own  sensible  and  op- 
pressed apprehension,  but  a  piece  of  animated  matter,  a 
worm,  and  not  what  man  is,  or  what  man  ought  to  be. 

Let  us  consider  these  two  points ;  they  are  of  essential 
importance  to  a  clear  and  full  understanding  of  this  mo- 
mentous subject.  We  say  Christ,  to  his  own  sensible 
apprehension,  was  not  what  man  is,  or  what  man  ought 
to  be.  First,  he  was  not  what  man  is.  Man  is  a  piece 
of  animated  matter — so  was  Christ ;  but  man  is  a  piece 
of  sinful  matter — not  so  Christ.  His  humanity  was  un- 
stained and  spotless ;  his  flesh  had  the  nature,  but  not 
the  sinful  nature  of  man.  Christ,  therefore,  is  not  what 
man  is.  His  humanity,  consequently,  is  not  improperly 
or  inappropriately  compared  to,  and  denominated,  a 
worm.  Indeed,  that  despised  creature's  animal  life  has  a 
resemblance  and  affinity  to  that  of  Christ,  which  ours 
does  not  possess.  All  the  wants  and  feelings  of  its  na- 
ture exist  without  the  least  admixture  of  sin.  Its  pain 
and  suffering  is  simple  feeling,  unalloyed  and  unsullied. 
And  though  two  human  beings  were  now  in  the  same 
bodily  pain  as  our  Lord,  yet  we  would  rather  compare 
the  agony  and  writhings  of  a  worm,  than  those  of  these 


THE    CONTRAST.  85 

crucified  men,  to  the  sufferings  of  our  immaculate  Re- 
deemer. In  fallen  man,  there  cannot  exist  a  pure,  sim 
pie,  uncompounded  feeling.  Cotemporaneously  with 
every  movement  of  our  flesh,  there  is  excited  some  un- 
worthy, or  sinful,  desire  or  emotion.  Self-complacency, 
pride,  contempt,  disdain,  resistance,  defiance,  impatience, 
anger,  revenge,  are  not  unlikely,  some  one  or  more,  to  be 
engendered  in  the  breast  of  every  man,  under  either  de- 
served, or  unmerited,  sufferings  and  reproach.  But  the 
bodily  sensations  of  Christ  never  produced,  and  were 
never  accompanied  by,  any  such  emotions.  His  words 
and  feelings,  under  his  several  sufferings,  had  no  more 
sin  than  have  the  writhings  of  a  tortured  worm.  He 
suffered  simple  unmitigated  agony.  It  is  no  objection  to 
reply  that  a  worm  cannot  entertain  these  sentiments,  by 
the  very  constitution  of  its  nature ;  for  this  only  brings  to 
view  another  and  more  striking  point  of  the  comparison. 
It  was  just  so  with  Christ.  By  the  constitution  of  his 
nature,  he  could  not  entertain  these  sentiments ;  no  such 
emotions  served  to  counteract  the  intensity  of  his  pains. 
Therefore,  the  resemblance  is  more  perfect,  and  the  Sa- 
viour, conscious  of  its  completeness,  might  well  say,  "  I 
am  a  worm  and  no  man" — not  what  man  is. 

Secondly,  I  am  not  what  man  ought  to  be.  Man  was 
created  in  the  perfection  of  his  nature,  a  being  "  very 
good,"  as  he  came  from  the  hands  of  his  Creator.  It 
may  be  that  he  was  not  only  beautiful  in  himself,  but 
also  bright  with  the  reflection  of  his  Maker's  glory.  A 
shining  radiance,  such  as  remained  on  the  face  of  Moses 
for  days  after  his  communion  with  Jehovah,  might  well 
be  imagined  to  have  glowed  from  the  whole  body  of  Ad- 
am, who  lived  and  moved  and  had  his  being  in  God. 
If  this  were  so,  what  a  marked  and  instantaneous  loss 
did  our  first  parents  sustain  by  their  transgression  !  The 
conjecture  sewes  to  account  for  their  immediate  discov- 

8 


86  THE    CONTRAST. 

ery  of  nakedness.  But,  be  that  as  it  may,  this  we  cer- 
tainly know,  that  man  lost  the  balance  of  power  amongst 
his  members.  The  harmony  between  his  spirit  and  his 
flesh  was  destroyed:  he  became  subject  to  pain  and 
weariness,  to  hunger  and  thirst,  to  toil  and  sweat,  to  sor- 
row, sickness,  and  death.  When,  therefore,  Christ  came 
into  the  human  nature,  he  found  himself  not  what  man 
was,  or  what  man  ought  to  be.  Born,  however,  as  we 
are,  in  the  fallen  condition,  we  feel  not  its  detriments ; 
we  possess  no  means  of  comparison ;  we  never  knew 
any  thing  better.  But  it  was  not  so  with  our  Lord  and 
Master.  He  possessed  a  previous  existence,  and  knew, 
not  only  in  what  goodly  condition  Adam  was  created, 
but  also  the  glory  of  his  own  existence  before  the  world 
was  made.  Christ  was  a  real  living  metempsychosis. 
The  only  one  that  our  earth  has  ever  seen.  He  brought 
the  feelings  of  another  state  of  being  into  this.  He  occu- 
pied humanity  with  recollections  of  Deity.  Though  this 
notion  of  the  heathens,  as  they  explain  and  understand 
it,  is  both  false  and  foolish,  yet  it  has  a  foundation  in 
truth.  Here  is  an  instance  of  it  in  the  person  of  Christ. 
And  when  Christ  came  into  the  human  nature,  he  might 
well  exclaim,  "  I  am  no  man.  I  am  not  such  as  I  made 
him ;  nor  am  I  what  man  ought  to  be." 

Endeavour,  O  Christian,  to  enter,  as  fully  as  possible, 
into  your  Saviour's  feelings  when  he  tabernacled  in  your 
flesh.  We  may  illustrate  them  by  this  doctrine  of  the 
transmigration  of  souls.  Suppose  this  heathenish  tenet 
to  be  exemplified  in  the  case  of  a  renowned  and  mighty 
conqueror.  Suppose  his  soul  at  death  to  have  passed  into 
the  body  of  a  worm.  Imagine  his  lofty  and  ambitious 
spirit  confined  for  a  time  to  this  miserable  house  of  clay 
— wriggling  his  length  along  where  his  victorious  troops 
had  marched.  Endeavour  to  conceive  what  must  be  the 
feelings  of  a  human  spirit  in  such  a  condition.     With 


THE    CONTRAST.  87 

what  force  must  he  feel  the  change !  How  constantly 
would  he  be  galled  and  fretted  with  his  sluggish  flesh  ! 
With  what  emphasis  would  he  exclaim,  "  I  am  a  worm 
and  no  man,  a  reproach  of  men,  and  despised  of  the  peo- 
ple." Life  would  be  a  perpetual  burden,  unrelieved,  save 
when  communing  with  his  former  self.  Imagine,  then, 
this  only  remaining  source  of  consolation  to  be  closed ; 
all  pleasing  recollection  of  the  past,  and  hope  for  the  fu- 
ture, eclipsed  ;  and  his  attention  attracted  by  nothing  but 
the  sensations  of  his  earthly  part.  What  a  distressing 
moment  of  existence  !  What  a  revolting  consciousness 
of  his  present  self  must  be  oppressing  him !  We  will 
pursue  the  analogy  no  further ;  it  is  one  of  the  gross  doc- 
trines of  debasing  heathenism !  How  unlike  our  pure 
exalting  Christianity  !  Yet  it  illustrates  this  subject. 
What  we  have  here  supposed  of  debasement  and  humil- 
iation in  the  experience  of  a  human  spirit,  sunk  not 
only  to  the  level,  but  to  the  very  identity,  of  a  creeping 
thing,  is  nothing  compared  to  that  of  God  himself  de- 
scending into  human  nature.  An  insect  bears  some  pro- 
portion to  man,  but  man  bears  none  to  the  Most  High. 
The  sensations  of  a  human  spirit,  pent  up  in  an  earth- 
worm, are  altogether  inadequate  to  represent  the  feelings 
of  the  Son  of  God  when  embodied  in  human  flesh. 
Confessedly  "  Great  is  the  mystery  of  godliness.  God 
was  manifest  in  the  flesh."  u  For  as  the  reasonable  soul 
and  flesh  is  one  man,  so  God  and  man  is  one  Christ." 
And  that  one  Christ  was  now  racked  as  with  a  double  cru- 
cifixion— his  body  on  the  material,  and  his  soul  on  the 
spiritual,  cross.  Satan  was  bruising  him  with  assaults 
of  temptation.  Man  was  bruising  him  with  reproach 
and  despisings.  It  pleased  the  Lord  to  bruise  him  with 
desertion  and  the  curse.  The  odious  burden  of  sin  was 
also  bruising  him.  He  himself  abhorred  the  sins  he  was 
bearing  away.     Under  this  fourfold  bruising,  the  agony 


88  THE    CONTRAST. 

of  Christ's  flesh  was  intense,  and  the  anguish  of  his  spirit 
overpowering.  He  felt  his  fleshly  part  sinking  rapidly. 
Instead  of  aiding  the  spirit  to  endure,  it  was  hecoming  a 
dead  weight.  Its  sharp,  shooting,  pangs  were  like  so 
many  barbed  arrows  to  his  already  wounded  spirit.  But 
for  his  union  with  the  flesh,  he  could  not  have  ex- 
perienced these  griefs.  He  had  eternally  dwelt  in  un- 
alloyed, and  uninterrupted  bliss.  His  birth  in  flesh 
brought  him  into  close  and  painful  contact  with  another 
form  of  being.  The  Godhead  was  all  peace,  all  glory  ; 
the  manhood  all  grief,  pain,  and  debasement.  No  won- 
der, then,  that  he  complains  against  it,  calls  it  a  worm, 
and  not  what  man  ought  to  be. 

The  original  is  very  expressive.  It  denotes  a  purple 
coloured  worm — the  cochineal  insect,  from  which  the 
bright  and  beautiful  dye  is  made.  Thus  it  is  a  most  ap- 
propriate emblem  of  the  Redeemer.  It  exhibits  him  in  a 
threefold  respect.  First,  as  covered  with  the  crimson 
sins  of  the  world.  Secondly,  as  scarlet  with  his  own 
blood.  Thirdly,  as  yielding  by  his  death,  that  blessed 
dye  which  removes  all  our  stains,  and  presents  us  with- 
out spot  in  the  presence  of  Jehovah.  The  Saviour  says, 
"I  am  as  the  crimson  worm.  I  stand  before  God  col- 
oured with  imputed  sin.  He  treats  me  accordingly. 
All  the  fathers  trusted  in  the  Lord,  and  were  severally 
delivered.  Their  expectations  were  not  confounded ; 
but  I  am  as  the  worm,  more  valuable  in  death  than 
life." 

This  figure  and  illustration  is  not  without  example  in 
other  parts  of  Scripture.  Job  was  reduced  to  such  a 
state  of  suffering  and  depression,  that  he  exclaims,  "  I 
have  said  to  corruption,  Thou  art  my  father:  to  the 
worm,  Thou  art  my  mother,  and  my  sister,"  Job  xvii. 
14.  Every  individual  of  the  human  race  is  also  repre- 
sented as  unclean  before  the  great  God,  and  compared  to 


THE    CONTRAST.  89 

the  same  despised  creature,  Job  xxv.  6.  When  God  ad- 
dresses the  Jewish  church  with  words  of  encouragement, 
he  shows  how  fully  he  enters  into  her  utter  nothingness, 
and  that  he  would  not  that  she  herself  should  forget  it, 
by  using  this  figure,  "Fear  not,  thou  worm  of  Jacob, 
and  ye  men  of  Israel ;  I  will  help  thee,  saith  the  Lord," 
Isa.  xli.  14. 

It  may  be,  and  not  unfrequently  is,  the  experience  of 
the  Christian,  to  be  brought  into  loneliness  of  spirit — en- 
joying no  sensible  communion  with  God — deprived  aUo 
of  the  ordinances  of  religion  and  intercourse  with  pious 
friends.  Through  sickness,  or  disease,  the  memory  may 
be  weakened,  and  meditation  on  the  past  may  have  be- 
come almost  an  empty  void.  Pears  and  doubts  may 
have  closed  the  eye  of  hope,  and  shut  out  all  comfort- 
able prospect  of  the  future.  We  seem,  at  such  times,  to 
be  conscious  to  little  more  than  the  fact  that  we  are  alive. 
We  begin  to  learn  the  strange  lesson  that  self  is  a  bur- 
den. In  proportion  to  that  degree  of  love  to  holiness 
which  the  Christian  may  previously  have  attained,  so 
will  be  his  detestation  of  that  burden.  He  will  feel,  not 
only  his  nothingness,  but  his  sinfulness.  The  one  will 
impart  a  sensation  of  depression ;  the  other  of  self-abhor- 
rence. Should  we  hear  him,  while  in  this  condition, 
giving  utterance  to  his  feelings,  we  might  be  tempted  to 
imagine  that  he  used  terms  by  far  too  strong,  exaggera- 
ted, and  hyperbolical.  If  we  have  made  little  progress 
in  the  school  of  Christian  experience,  our  astonishment 
becomes  proportionably  greater,  and  we  the  more  readily 
conclude,  that  he  does  not  seriously  mean  all  that  he  ex- 
presses. Not  unfrequently  we  detect  ourselves  putting 
the  same  construction  on  the  recorded  sentiments  of  the 
Scripture  worthies.  In  reading  some  of  the  strong  ex- 
pressions of  feeling,  which,  for  instance,  David,  Job, 
Jeremiah,  and  Paul,  employ,  we  are  apt  to  receive  thorn 

8* 


90  THE    CONTRAST. 

with  considerable  allowance ;  we  imagine  that  they  speak 
with  morbid  feelings,  that  they  would  not  use  such  lan- 
guage at  other  times,  and  that  they  are  not  really  such 
as  they  describe  themselves  to  be.  Not  a  little  also  of 
this  feeling  accompanies  our  perusal  of  the  Gospels.  We 
can  hardly  persuade  ourselves  that  the  Saviour,  being 
God,  felt  the  various  emotions  of  grief  and  joy,  the  sen- 
sations of  hunger,  weariness,  and  pain,  the  trials  of  spirit, 
or  tortures  of  flesh,  of  which  we  read ;  or  that  if  he  felt 
them,  they  could  not  make  much  impression.  We  have 
an  indistinct  conviction,  that  though  there  were  the  out- 
ward appearances  of  all  these,  yet  that  there  was  always  a 
holy  calm  within,  and  that  his  breast  could  not  verily  be 
agitated  with  any  thing  like  human  sorrow. 

This  is  an  insidious  and  dangerous  principle.  To 
establish  our  own  experience  as  the  standard  by  which 
to  judge  that  of  others,  is  most  destructive  to  the  health 
of  our  own  souls,  as  well  as  derogatory  and  calumnious 
of  the  work  of  grace  in  our  fellow-creatures.  We  have 
no  right  to  conclude  that  they  over-state  the  case,  merely 
because  we  have  not  felt  the  same.  It  is  no  objection, 
that  they  would  not  use  that  language  at  other  times. 
They  might  not.  But  it  does  not,  therefore,  follow,  that 
their  lowest  apprehension  of  themselves  was  incorrect  or 
exaggerated.  So  far  from  this,  truth  compels  us  to  assert 
that  the  strongest  expressions  of  self-abhorrence  and  de- 
basement which  any  fallen  mortal  has  ever  uttered,  are 
far  short  of  the  reality.  God's  eye  discerns,  and  God's 
purity  abhors,  in  our  sin-tainted  nature,  far  more  than  any 
mere  man  has  ever  yet  discovered.  The  human  intel 
lect  can  neither  scan  the  height  of  Godhead  glory,  nor 
fathom  the  depth  of  human  emptiness  and  pollution. 
The  God-man  had  both  before  his  eye  at  one  glance. 
In  full  contrast  He  beheld  them.  And  if  sin,  when 
merely  imputed,  could  bring  his  holy  and  unsullied  hu- 


THE    CONTRAST.  91 

man  soul  to  such  a  depth  of  depression,  and  such  an  ex- 
tremity of  anguish,  how  much  more  would  inherent  sin 
bring*  each  of  us,  were  we  only  capable  of  regarding  it 
with  correct,  that  is,  sanctified  apprehension  ?  But  it  is 
impossible.  A  full  view  of  sin,  as  it  appears  before  the 
perfect  God,  could  not  be  borne  by  mortals.  And  those 
of  our  race  who  have  most  clearly  discerned  it  in  them- 
selves, who  have  most  bitterly  bewailed  their  condition, 
and  who  have  employed  the  strongest  expressions  of  self- 
abhorrence,  have  only  advanced  a  little  beyond  their  fel- 
lows, but  have  never  wholly  learned  the  awful  reality,  and, 
consequently,  cannot  have  overstated  it.  None  but  a  per- 
fectly holy  being  can  take  a  full  and  perfect  viewT  of  sin. 
Those  who  once  were  pure,  as  the  angels  that  sinned, 
know  from  what  a  height  they  have  fallen,  but  it  is  im- 
possible, with  their  evil  nature,  that  they  can  form  a  just 
estimate  of  their  present  condition.  Much  less  can  we 
of  ours. 

Born  in  the  flesh,  we  know  nothing  higher,  till  the 
Spirit  of  God  implant  heavenly  desires.  Then  we  begin 
to  know,  and  feel,  and  hate,  our  native  condition.  And 
in  proportion  as  the  mental  eye  is  fixed  on  the  purity  and 
holiness  of  heaven,  brought  near  to  us  in  Jesus  Christ,  so 
is  our  knowledge  of  our  sinfulness,  and  our  abhorrence 
of  our  pollution.  If  such  be  the  feelings  of  a  heart  sanc- 
tified only  in  measure,  what  must  have  been  the  sensa- 
tions and  sentiments  of  the  Holy  One  of  God,  when  liv- 
ing amongst  men  !  He  came  into  the  world  purer  than 
the  breath  of  morning.  He  shone  upon  the  earth  as  free 
from  sin  as  the  sun  is  free  from  darkness.  But  the 
brightness  of  his  holiness  only  brought  to  light  the  uni- 
versality and  corruption  of  sin.  He  came  from  a  region 
where  the  love  of  God  beat  high  in  every  breast,  and  he 
now  moved  in  one  where  love  to  self  was  the  great  ruling 
principle.     Imagine  a  son  living  in  a  territory  where  his 


92  THE    CONTRAST. 

father  has  been  dethroned,  and  from  which  he  has  been 
banished.  He  speaks  on  his  behalf,  and  they  will  not 
hear ;  he  tells  them  of  his  love,  and  they  will  not  believe 
it.  He  invites  them  to  join  his  cause,  and  at  last  gets 
only  twelve  men  to  attach  themselves  openly  to  his  per- 
son. Imagine  his  ardent  soul  fettered  by  an  enfeebled 
body.  With  a  love  that  never  tires,  and  a  devotion 
that  never  slumbers,  he  has  limbs,  that  fail  with  weari- 
ness, and  eyes  that  close  in  sleep.  His  willing  spirit 
finds  the  flesh  unequal  to  the  task.  It  acts  as  a  perpet- 
ual clog.  So  was  it  with  our  blessed  Lord.  He  lived  in 
a  camp  of  rebels,  where  all  were  traitors  to  the  Most 
High.  His  fervent  spirit  was  ever  ready  to  discharge 
his  great  commission.  But  his  human  body  needed  con- 
tinual rest,  refreshment,  and  attention.  And  now  that 
it  was  suspended  on  the  cross  in  torture,  our  Lord  felt  to 
the  utmost  the  weakness  and  nothingness  of  the  flesh. 
2  Cor.  xiii.  4.  Sinking  under  its  own  sufferings,  it 
formed  a  striking  contrast  to  the  noble  spirit,  which  the 
most  protracted  sorrows  could  not  subdue.  Therefore, 
he  calls  it  a  worm,  a  helpless  thing,  and  speaks  of  him- 
self as  not  possessing  the  endurance  and  energetic  vigour 
of  a  man. 

Let  the  depressed  and  sorrowing  Christian  learn  from 
this  how  to  extract  consolation  from  true  and  scriptural 
distinctions.  Our  Lord  marks  what  is  peculiar  to  the 
flesh,  but  never  condemns  a  sinless  infirmity  of  the  body. 
He  accepts  the  homage  of  the  heart,  even  when  the  out- 
ward posture  seems  to  express  the  very  contrary.  Our 
Lord  submitted  to  learn  this  by  experience,  that  having 
been  tried  in  all  points  as  we  are,  he  might  be  able  to 
sympathize  with  us.  See  how  in  the  garden,  when 
shamefully  left  by  his  disciples  to  watch  alone,  he  gra- 
ciously supplied  from  his  own  knowledge  that  one  only 
consideration  which  could  extenuate  their  conduct.  "  The 


THE    CONTRAST.  93 

spirit  is  willing,  but  the  flesh  is  weak."  Here  is  a  dis- 
tinction which  the  mourning  Christian  often  overlooks. 
He  condemns  himself  at  times  in  matters  which  are  ref- 
erable only  to  physical  causes.  The  state  of  his  health, 
the  tone  of  the  nervous  system,  the  influence  of  weather, 
are  some  of  the  agents  which  produce  low  and  despond- 
ing thoughts.  He  charges  himself  with  unbelief  and 
distrust  of  God,  and  wishes  to  resemble  others  whom  he 
sees  calm  and  cheerful  in  their  deportment.  He  forgets 
that  such  happy  frames  of  mind  may  be  as  entirely 
owing  to  the  influence  of  health  and  good  animal  spirits, 
as  his  own  depression  is  the  consequence  of  the  reverse. 
Therefore,  let  him  learn  to  distinguish  between  his  flesh 
and  his  spirit.  While  he  ought  no  more  to  rest  contented 
with  a  desponding  mind,  than  with  a  diseased  body,  yet 
let  him  be  persuaded  that  the  good  Physician  under- 
stands the  cause  of  his  depression.  Let  him  not  then 
shrink  back  from  prayer  under  a  sense  of  un worthiness. 
Let  him  not  say,  "  When  I  am  in  this  state  I  cannot 
pray."  You  may,  indeed,  not  be  able  to  engage  in 
prayer  in  the  same  manner  as  when  in  health ;  but  re- 
member, the  Lord  does  not  now  desire  you  to  do  so,  he 
only  expects  you  to  pray  according  to  your  state.  This, 
indeed,  is  one  of  the  great  requisites  in  prayer.  Let  ev- 
ery man  present  himself  before  the  Great  High  Priest  in 
spirit,  as  did  the  diseased  of  every  name  in  the  days  of 
his  flesh.  They  never  thought  of  approaching  him  as 
they  were  not,  but  as  they  were.  If,  then,  your  prayer 
must  be  short,  let  it  be  special.  Lay  open  your  case  as 
it  really  is.  Confess  all  you  feel,  and  ail  you  fear. 
Again  and  again,  do  the  same.  Conceal  nothing.  The 
Lord  loves  an  open-hearted  worshipper.  Deplore  the 
state  of  your  bodily  health,  and  of  your  mental  constitu- 
tion.   He  can  give  you  balm  for  both.     Ask,  and  he 


94  THE    CONTRAST. 

will  give  you  a  blessing.     Return  quickly  with  thanks- 
giving, and  you  shall  obtain  another. 

But  the  desponding  Christian  may  sink  still  deeper 
into  the  waters  of  trouble.  He  may  be  heard  to  say,  "  I 
find  so  many  hinderances  without  and  within.  1  cannot 
gain  the  mastery  over  my  spirit.  When  I  strive  to  pray, 
evil  is  present  with  me.  When  I  would  do  good  to 
others,  some  unworthy  thought  or  motive  suggests  itself 
to  my  mind.  I  am  nothing  but  sin.  I  can  neither  pray, 
nor  love,  nor  glorify  God,  as  I  ought."  This  is  a  deep 
and  painful  experience;  but  it  is  also  right  and  good. 
The  conclusion  is  quite  correct.  The  individual  in  him- 
self is  nothing  but  sin.  And  it  is  an  unspeakable  mer- 
cy to  be  so  led  of  God  as  to  have  made  the  discovery. 
The  stirring  of  the  pool  does  not  originate,  but  only  man- 
ifests its  corruption.  What  you  now  feel  is  only  a  bring- 
ing to  light  that  which  otherwise  you  would  not  have 
believed.  It  is  no  new  thing.  To  God  it  was  known 
long  before.  Even  now  the  Holy  One  discerns  in  the 
dark  depth  of  the  heart,  far  more  than  the  most  despond- 
ing mind  can  detect.  What  then  is  the  intention  of  the 
good  Spirit  in  opening  the  eye  upon  the  depravity  with- 
in? It  is  to  lead  the  Christian  from  self  to  Christ.  We 
are  long  in  the  school  of  the  Gospel  before  we  learn  our 
utter  nothingness.  Doctrinally,  perhaps,  we  knew  it 
at  the  very  commencement.  But  there  is  a  wide  differ- 
ence between  theoretical  and  practical  knowledge.  It  is 
easy  to  say,  "  I  am  a  sinner,  and  can  do  nothing  good 
of  myself."  Even  while  we  so  speak,  there  often  lurks 
within  us  a  secret  expectation  and  desire  to  find  some- 
what good  in  our  nature.  We  trust  that  after  some 
years  passed  in  a  religious  course,  we  may  perceive  such 
an  increase  of  religious  feeling  as  shall  preclude  wander- 
ing thoughts,  unruly  desires,  coldness  of  affections,  and 
forgetfulness  of  God.     But  we  forget  that  the  "  old  man" 


THE    CONTRAST.  95 

is  so  essentially  evil  that  it  cannot  be  made  fruitful  of 
good :  that  therefore  Scripture  speaks  of  it  as  "  crucified  :" 
and  that  we  cannot  get  rid  of  it  altogether  while  we  live, 
and  can  only  keep  it  in  .check — mortify  it.  We  ought 
to  remember  that  we  are  but  as  waste  land  being  brought 
into  cultivation  by  the  great  Husbandman ;  and  that  it 
is  alone  by  his  unceasing  care,  and  regular  implanting 
of  good  seed,  that  we  yield  any  increase.  Leave  the 
finest  garden  alone,  it  soon  becomes  a  wilderness.  Who 
would  suppose  that  in  its  clean  and  fruitful  beds,  lie  count- 
less seeds  of  noxious  weeds  ?  The  heart  of  man  is  as  a 
garden.  Should  it  boast,  let  the  Gardener  leave  it  for  a 
time,  that  it  may  learn  what  it  is  in  itself.  This  the  all- 
wise  God  sees  it  often  necessary  to  do.  Then  the  Chris- 
tian discovers  that  the  seeds  of  innumerable  evils  are  in 
his  heart :  and  after  many  years  of  wholesome  culture 
and  extended  usefulness,  he  is  astonished  and  grieved  to 
find  that  nothing  but  sin  is  its  native  produce.  All  good- 
ness in  man  is  implanted.  His  righteousness  is  a  reflec- 
tion of  that  of  Christ.  To  be  at  all  pure  and  bright,  we 
must  revolve  round  the  great  Sun.  The  moon  derives 
her  light  from  the  superior  orb.  In  herself  she  is  a  dark 
ball.  So  is  the  Christian.  He  is  fair  through  the  come- 
liness which  Christ  puts  upon  him  ;  but  still  he  is  black 
in  his  own  nature.  When  he  first  discovers  this,  he 
feels  confounded  and  paralyzed.  Yet  he  ought  to  have 
known  and  remembered  that  he  was  always  so.  He 
never  should  have  expected  to  have  found  it  otherwise. 
It  is  good  that  he  should  no  longer  be  self-deceived.  His 
eye  must  be  opened  to  the  reality  of  his  natural  state, 
that  he  may  be  taught  to  reckon  it  as  "  dead,"  and  so 
may  never  expect  from  it  the  living  fruits  of  holiness. 

But  how  then  shall  he  obtain  peace  of  mind,  if  he  is 
always  to  retain  a  consciousness  of  this  sin-seeded  heart? 
He  must  still  further  learn  the  art  of  extracting  comfort 


96  THE    CONTRAST. 

and  consolation  from  sound  scriptural  distinctions  Let 
him  mark  the  difference  between  the  "old"  and  "the 
new  man"  within  him.  Both  live ;  but  the  one  is  under 
a  continual  process  of  mortification  ;  the  other  of  vivifi- 
cation.  He  must  cherish  the  life  of  the  latter,  and  has- 
ten the  dying  of  the  former.  This  is  the  condition,  the 
work,  the  warfare,  of  every  Christian  on  this  side  of  the 
grave.  Unless  therefore  he  be  able  to  distinguish  the 
"  old  man  and  his  deeds,"  which  is  to  be  put  off,  from 
the  "  new  man  and  his  deeds,"  which  is  to  be  put  on,  he 
must  be  often  reduced  to  a  state  of  spiritual  perplexity, 
and  perhaps  despair.  But  he  need  not.  Let  him  cease 
to  expect  any  thing  good  from  his  old  nature,  and  so 
u  PUT  IT  OFFj»  anc[  hjg  perplexity  will  be  at  an  end. 
Christ  is  the  source  of  all  within  him  that  is  good.  In 
himself  he  is  only  an  engrafted  stock.  Let  the  orchard 
teach.  No  man  expects  the  golden  fruit  from  the  stock, 
but  from  the  graft.  The  growth  of  the  latter  we  cherish 
and  protect,  all  the  shoots  of  the  former  we  destroy. 
The  whole  tree,  then,  is  a  twofold  thing,  a  perfect  pic- 
ture of  the  Christian.  Here  is  both  an  old  nature  and  a 
new.  In  the  former  there  is  nothing  good  ;  we  therefore 
describe  it,  and  all  that  proceeds  from  it,  as  radically  bad. 
Though  the  tree  were  laden  with  fruit,  yet  if  the  stock 
could  speak  it  would  say,  and  say  with  truth,  "  In  me 
resides  nothing  that  is  good."  Just  so  is  it  with  the 
Christian.  He  separates  himself  from  himself.  He  em- 
ploys the  life  of  the  new  nature  to  strive  against  the 
movements  of  the  old.  Overcome,  however,  at  times  by 
its  stubborn  and  obstinate  attempts,  he  exclaims  from 
the  anguish  of  an  inward  conflict,  that  seems  tearing 
him  asunder,  <!  Oh  wretched  man  that  I  am,  who  shall 
deliver  me  from  this  body  of  death?"  Rom.  vii.  24,  mar- 
gin. Here,  then,  is  the  only  fountain  of  his  peace  and 
comfort,  that  while  thus  wretched  he  can  look  away  from 


THE    CONTRAST.  97 

himself  to  Christ,  and  thank  God  for  such  a  Saviour. 
This  he  does  with  the  greater  eagerness  and  determina- 
tion, because  he  feels  compelled  to  declare,  "  I  know  that 
in  me,  that  is  in  my  flesh,  dwelleth  no  good  thing,'' 
verse  18.  Accordingly,  he  never  expects  to  derive  any 
peace,  or  strength,  or  comfort  from  it ;  he  never  willingly 
allows  it  to  exert  itself;  he  denies  his  consent  to  its  sug- 
gestions ;  he  frowns  with  disapprobation  upon  all  its 
movements;  he  mourns  over  every  successful  sally  it 
may  make  from  its  prison ;  he  wills  not  that  it  should 
ever  think  or  speak  within  him  ;  and  is  so  set  against 
this  restless  foe  that  he  repudiates  its  every  doing,  and 
says,  "  It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in 
me,"  verses  17 — 20. 

Here,  then,  is  a  remarkable  and  important  distinction 
which  the  Christian  learns  to  make;  and  while  he 
makes  it,  he  ought  to  be  as  conscious  of  the  existence  of 
the  one  nature,  as  of  the  other.  Remember,  it  is,  "  if  i 
do  that  i  would  not."  There  must  be  two  wills,  the 
one  working  against  the  other.  If  not — if  we  consent  to 
the  "  deeds  "  of  the  old  man,  we  must  refrain  altogether 
from  this  language  of  the  apostle.  There  must  be  a  de- 
sire, and  an  endeavour,  we  say  not  in  what  degree ;  but 
still  there  must  be  an  honest,  sincere,  and  continual  en- 
deavour against  sin,  and  a  cordial  desire  after  conformity 
to  the  law  of  God ;  otherwise  we  shall  awfully  deceive 
our  souls,  and  be  guilty  of  turning  the  doctrines  of  truth 
into  licenses  of  sin.  In  this  same  scripture,  the  apostle 
states  that  he  possessed  also  "  a  delight  in  the  law  of 
God  after  the  inward  man,"  verse  22,  and  a  will  intent 
on  doing  good.  If,  then,  the  lukewarm  professor  of  re- 
ligion comfort  himself  with  a  partial  and  perverted  view 
of  some  of  the  verses  of  this  remarkable  chapter,  over- 
looking these,  he  handles  the  word  of  God  deceitfully, 
turns  his  grace  into  licentiousness,;  and  ruins  his  own 

9 


98  THE    CONTRAST. 

soul.  The  true  Christian  does  not  act  after  this  manner 
However  weak  and  feeble  may  be  the  buddings  of  the 
new  nature  within  him,  he  cherishes  them  with  care 
He  determines,  with  the  help  of  God,  to  struggle  against 
every  sin  that  shall  be  found  lurking  in  his  breast.  Ha 
resolves,  in  the  strength  of  the  Most  High,  that  he  will 
never  cease  to  fight  against  the  law  of  sin  which  is  in 
his  members.  And  while  he  is  persuaded  that  the  strife 
must  continue  till  death  separate  the  combatants,  he  is- 
also  assured  that  sin  shall  not  have  the  dominion.  Instead 
therefore  of  giving  up  the  warfare  in  despair7  at  every 
fresh  appearance  of  the  old  nature,  at  every  renewed 
struggle  which  it  makes,  he  learns  to  be  more  active  and 
vigorous,  to  rely  more  on  the  Strong  for  strength,  and  to 
keep  a  more  watchful  eye,  that  he  may  not  lc6e  the  mas- 
tery, but  retain  every  thought  in  subjection  to  the  will  of 
Christ. 


THE  REPROACH. 


Verse  6. — A  reproach  of  men,  and  despised  of  the  people. 

These  words  form  a  part  of  the  comparison  which 
the  Saviour  had  instituted  between  himself  and  the 
fathers  of  old  time.  In  the  depth  of  his  own  affliction, 
he  meditated  on  their  faith,  and  on  their  deliverances. 
The  success  which  attended  their  supplications  proved 
that  God  was  the  gracious  hearer  and  answerer  of  prayer. 
But  the  difference  of  his  experience  is  painfully  trying. 
He  does  not  enjoy  that  communion  with  the  Father  of 
all  to  which  they  were  admitted.  He  appears  to  be  for- 
gotten. His  prayers  and  cries  bring  no  relief.  The 
longer  his  trial  continues,  it  increases  in  severity.  No 
mitigation  can  be  obtained  from  any  quarter.  Heaven 
is  closed  against  him  ;  and  "  I  am,"  he  remarks,  "  a  re- 
proach of  men,  and  despised  of  the  people." 

Reproach  is  a  peculiarly  painful  species  of  trial,  and 
formed  a  large  portion  of  our  Saviour's  sorrow.  It  is  a 
keen  cutting  weapon.  Even  consciousness  of  innocence 
cannot  altogether  prevent  the  smarting  of  its  wound. 
Reproach  is  a  many-barbed  arrow.  It  implies  reflection, 
censure,  disappointment,  and  contempt,  on  the  part  of 
him  who  casts  it;  and  supposes  deception,  hypocrisy,  de- 
tection and  disgrace,  on  the  part  of  him  who  deserves  it. 
Christ  suffered  all  this;  though  perfectly  innocent,  he 
was  treated  as  if  utterly  guilty.  His  tender  spirit  felt 
that  treatment  bitterly ;  his  was  no  stoic's  heart — a  hard 
ball  of  selfishness.  From  the  purity  and  perfection  of 
his  nature,  our  Lord  must  have  had  exquisite  susceptibil- 


100  THE    REPROACH. 

ity  and  tenderness  of  feeling.  See  him  at  jhe  grave  of 
Lazarus.  How  full  of  sympathetic  emotion  !  A  philos- 
opher of  the  world,  would  have  thought  only  of  the  stu- 
pendous miracle  he  was  about  to  accomplish.  But  not 
so  our  Lord :  when  he  saw  Mary  weeping,  and  the  Jews 
also  weeping,  he  groaned  in  the  spirit  and  was  troubled. 
The  shortest  verse  of  Scripture  is  the  most  affecting, 
"Jesus  wept,"  John  xi.  35.  While  enduring  the  daily 
trials  of  life,  and  the  attendant  afflictions  of  death,  his 
knowledge  of  the  glory  that  should  follow,  did  not  ren- 
der him  insensible  to  any  of  the  sufferings  that  went 
before.  Reproach  formed  a  large  part  of  these  sufferings. 
Many  of  our  Lord's  countrymen  vainly  expected  that 
he  would  assume  the  power,  and  glory,  of  an  earthly 
king.  His  miracles  made  them  regard  him  as  some 
great  one,  if  not  the  Messiah.  Now,  therefore,  the  bitter- 
ness of  their  disappointment  is  proportionably  increased. 
Instead  of  blaming  themselves  for  entertaining  hopes 
which  he  had  never  sanctioned,  they  condemned  him  for 
this  inglorious  termination  of  their  own  presumptuous 
speculations.  Of  all  those  who  reproached  our  Lord,  it 
is  quite  consonant  to  our  knowledge  of  human  nature  to 
conceive  that  none  would  be  more  forward  in  this  species 
of  persecution,  than  those  who  had  once  professed  to  be 
his  disciples.  Of  these,  there  was  a  considerable  number. 
The  triumphant  entrance  into  the  holy  city,  but  a  few 
days  before,  would  naturally  tend  to  swell  their  ranks, 
and  strengthen  their  expectations.  The  active  part 
which  many  of  the  citizens  took  in  that  affair  must  have 
made  them  marked  men  o  the  chief  priests  and  rulers. 
Conscious  of  this  fact,  they  would  now  take  care  to  make 
themselves  conspicuous  as  his  revilers.  With  cordial  ill- 
will,  with  blasted  hopes,  with  love  turned  to  gall,  would 
they  assail  him,  on  every  possible  opportunity.  We  can 
imagine  them  waiting  till  he  should  issue  from  the  Hall 


THE    REPROACH.  101 

of  Judgment,  and  then  pouncing  on  their  victim  with 
envenomed  tongues.  As  infuriated  swarms  pursue,  and 
hover  round,  the  object  of  their  hatred,  each  eager  to  in- 
flict a  sting  ;  so  with  bitter  words  and  angry  gesticula- 
tions, would  these  attend  his  progress  to  the  cross.  Im- 
patient of  his  feeble  steps,  they  would  urge  him  forward, 
iustling,  pushing,  buffeting — some  before,  some  behind, 
many  on  both  sides,  would  pour  their  malicious  impreca- 
tions upon  his  head.  His  grieved  ear  might  recognize  a 
voice  which  formerly  craved  his  blessing ;  his  meek  eye 
might  meet  the  countenance  of  a  former  friend  turned 
into  fury.  A  menacing  hand  which  he  had  once  healed, 
might  now  be  held  up  against  him  ;  and  ever  and  anon 
as  he  advanced,  one  fresh  upbraider  after  another  might 
step  up  to  his  side,  and  screech  reproachfully  in  his  face. 
But  when  all  were  collected  together  on  Mount  Calvary, 
when  they  beheld  him  raised  on  high  between  the  two 
thieves,  then,  in  one  torrent  of  abuse,  would  they  give  vent 
to  their  reproaches,  u  Thou  art  the  man  that  deceived  us. 
Thou  calledst  thyself  the  Christ.  Now  have  we  found 
thee  out ;  thy  miracles  were  done  in  league  with  Beel- 
zebub ;  thy  fair  speeches  and  holy  words  were  all  hy- 
pocrisy ;  God  has  not  suffered  thee  to  escape ;  thou  ba- 
dest  us  believe  in  thee  ;  thou  saidst  thou  wert  come  from 
heaven,  and  wouldst  take  us  thither.  Now  thou  art 
where  thou  shouldst  be,  crucified  with  thieves,  and  viler 
than  they." 

This  shameful  conduct  was  not  confined  to  the  low 
rabble ;  to  coarse  and  vulgar  men,  habituated  to  intem- 
perate language.  The  narrative  of  the  Gospel  informs 
us  that  the  rulers  and  chief  priests,  forgetting  the  dignity 
of  their  station,  joined  with  the  mocking  multitude  ;  "And 
the  rulers  also  with  them  derided  him,"  Luke  xxiii.  35. 
Here  were  men  of  polite  and  varied  attainments,  superior 
in  rank  and  fortune,  beaiing  office  in  the  spiritual  and 

9* 


102  THE    RFPROACH. 

civil  government  of  the  holy  city — scribes,  and  pharisees, 
and  elders  of  the  Sanhedrim,  congregated  at  a  public 
execution,  and  not  only  sanctioning  the  slanderous  mul- 
titude, but  themselves  acting  as  tormentors  to  the  dying. 
They  despised  the  Nazarene,  as  they  called  him ;  they 
disdained  his  ignoble  parentage,  and  humble  occupation 
as  a  carpenter  ;  they  repudiated  him  as  the  associate  of 
mean  and  vulgar  persons,  nay,  of  publicans  and  harlots. 
They  scouted  him  as  an  impostor  of  the  vilest  descrip- 
tion ;  a  profane  and  impious  individual,  who  encouraged 
the  people  to  break  the  sabbath,  and  despise  the  holy 
law.  Every  thing  that  was  evil,  detestable,  and  damna- 
tory, in  their  eyes,  seemed  to  meet  in  the  person  of  this 
crucified  criminal.  They  deemed  him  a  traitor  to  his 
country,  by  seeking  to  make  himself  a  king,  refusing  to 
pay  tribute  to  Caesar,  and  so  attempting  to  involve  Judea 
in  the  horrors  of  a  civil  war.  As  a  worker  of  miracles, 
they  recognized  him  only  as  a  dealer  with  evil  spirits, 
a  magician  of  superior  art  of  conjuration,  an  agent  of 
hell  in  league  with  Beelzebub.  And  lastly,  they  reviled 
him  as  a  blasted  being,  whom  Divine  Providence  would 
not  suffer  to  live,  because  of  his  atrocious  blasphemies, 
in  making  himself  equal  with  God. 

Such  was  the  light  in  which  they  regarded  the  cruci- 
fied Jesus.  Obstinately  refusing  to  examine  the  creden- 
tials of  his  commission,  they  perverted  every  fact  and 
argumeut  that  seemed  favourable  to  his  cause,  wilfully 
closing  their  eyes  against  the  light  of  truth.  And  here 
we  behold  them  giving  utterance  to  all  the  contempt, 
hatred,  and  malice,  with  which  their  breasts  were  filled. 

Bitter,  indeed,  was  this  ingredient  of  Christ's  cup.  In 
the  sixty-ninth  psalm,  which  bears  a  close  resemblance 
to  the  twenty-second,  reproach  is  the  principal  sorrow 
enumerated  of  our  Lord's  many  sufferings.  See  verses 
7,  12,  19,  20,  26.     Five  words  in  the  20th  verse,  express 


THE    REPROACH.  103 

all  that  can  be  said  as  to  the  wickedness  perpetrated,  and 
its  effects  on  the  innocent  victim.  "  Reproach  hath 
broken  my  heart."  It  was  so  broken,  that  he  could 
not  answer.  He  endured  the  contradiction  of  sinners 
against  himself.  It  is  a  hard  task  to  continue  silent 
when  we  are  wrongfully  accused  !  To  refrain  for  any 
length  of  time  from  retort  or  expostulation,  when  re- 
proached, is  more  than  any  mere  man  is  able  to  accom- 
plish. But  our  Lord  was  perfect  in  patience.  He  has 
recourse  to  God,  to  whom  alone  he  unfolds  his  grief,  and 
unburdens  his  breaking  heart  Nor  does  he  pray  for  the 
silencing  of  this  reproach  as  regards  himself,  but  ear- 
nestly deprecates  its  effect  upon  his  disciples.  Hear  how 
he  implores  his  Father's  interposition  on  their  behalf, 
u  Let  not  them  that  wait  on  thee,  O  Lord  God  of  hosts, 
be  ashamed  for  my  sake :  let  not  those  that  seek  thee 
be  confounded  for  my  sake,  O  God  of  Israel.  Because 
for  thy  sake  I  have  borne  reproach ;  shame  hath  covered 
my  face,"  Psa.  lxix.  6,  7. 

Christ  was  accustomed  to  reproach.  It  was  his  daily 
portion  at  home  and  abroad — in  the  village  and  in  the 
city — with  relatives  and  amongst  strangers.  When  liv- 
ing in  the  quiet  retirement  of  domestic  life,  his  brethren, 
his  near  relatives,  said  to  him,  u  Depart  hence,  and  go 
into  Judea,  that  thy  disciples  may  see  the  works  that 
thou  doesL  For  there  is  no  man  that  doeth  any  thing 
in  secret,  and  he  himself  seeketh  to  be  known  openly. 
If  thou  do  these  things,  show  thyself  to  the  world,"  John 
vii.  3,  4.  To  their  reproachful  insinuations,  Christ  ut- 
tered not  an  angry  word.  When,  at  another  time,  he 
was  sleeping,  during  a  storm,  in  the  hinder  part  of  the 
ship,  his  disciples  awoke  him  with  this  reproach,  "  Mas- 
ter, carest  thou  not  that  we  perish  ?"  Mark  iv.  38.  The 
great  meekness  of  the  Saviour  rendered  him  peculiarly 


104  THE    REPROACH. 

liable  to  suffer  from  the  rudeness,  impatience,  and  inso- 
lence, of  all  who  saw  him. 

This  characteristic  suffering  of  our  blessed  Master 
must  be  experienced,  more  or  less,  by  all  those  "  that 
will  live  godly  in  Christ  Jesus,"  2  Tim.  iii.  12.  If  we 
be  faithful  to  our  duty  as  Christians ;  if  we  follow  our 
Lord's  example,  and  "  testify  to  the  world  that  its  works 
are  evil,"  John  vii.  7,  we  shall  certainly  be  partakers  of 
our  Master's  ignominy.  It  has  been  so  from  the  begin- 
ning. Moses  esteemed  the  reproach  of  Christ  greater 
riches  than  all  the  treasures  of  Egypt,  Heb  xi.  26.  The 
apostle  Paul  declares  of  himself,  "  I  take  pleasure  in  re- 
proaches for  Christ's  sake,"  2  Cor.  xii.  10.  Our  Lord 
kindly  forewarns  us  to  expect,  and  most  graciously  en- 
courages us  to  bear,  this  painful  trial,  saying,  "Blessed 
are  ye,  when  men  shall  reproach  you,  and  cast  out  your 
name  as  evil  for  the  Son  of  Man's  sake,"  Luke  vi.  22. 
And  Peter,  as  if  remembering  the  words  which  the  great 
Teacher  had  uttered,  writes  thus,  "  If  ye  be  reproached 
for  the  name  of  Christ,  happy  are  ye ;  for  the  Spirit  of 
glory  and  of  God  resteth  upon  you :  on  their  part  he 
is  evil  spoken  of,  but  on  your  part  he  is  glorified," 
1  Peter  iv.  14.  Surely  then,  when  we  consider  the 
height  of  glory  to  which  we  shall  be  exalted,  and  this 
depth  of  sorrow,  in  which  our  gracious  Surety  was  im- 
mersed on  our  account,  we  shall  not  shrink  back  from 
an  open  confession  of  our  gratitude  and  obligation  to  him? 
and  shall  willingly  conclude  with  the  apostle,  "  Let  us 
go  forth  therefore  unto  him  without  the  camp,  bearing 
his  reproach,"  Heb.  xiii.  13. 

Consider,  O  Christian,  what  the  Saviour's  reproaches 
were.  There  is  not  an  indignity  that  can  be  named, 
which  was  not  made  a  matter  of  wilful  misrepresenta- 
tion against  the  Lord  of  glory.  Even  the  most  inno- 
cent, and  inconsiderable,  things  were  made  subjects  of 


THE    REPROACH.  105 

bitter  and  vilifying  observation.  "Is  not  this  the  car- 
penter's son? — how  knoweth  this  man  letters? — can 
any  good  thing  come  out  of  Nazareth? — Thou  art  a 
Samaritan ! — this  fellow  casts  out  devils  by  the  prince 
of  the  devils ; — this  man  is  a  sinner ;  he  is  a  sabbath- 
breaker  ;  he  deceiveth  the  people ;  he  blasphemeth ;  he 
is  a  friend  of  publicans  and  harlots ;  he  is  a  gluttonous 
man  and  a  wine-bibber ;  he  hath  a  devil,  and  is  mad." 

Such  were  some  of  the  reproaches  that  were  heaped 
upon  our  meek  and  holy  Lord  while  he  lived,  and  doubt- 
less none  of  them  were  forgotten  or  softened  by  his  ene- 
mies when  he  was  dying.  Through  the  goodness  of  His 
providence,  we  are  at  present  exempted  from  open  perse- 
cution in  our  beloved  land.  There  is  no  cross  of  nails 
and  wood  erected  now  for  the  Christian,  but  there  is  one 
of  words  and  looks  which  is  never  taken  down.  It  is 
the  will  of  God  that  we  should  be  "  freed  from  sin,"  and 
be  "  made  perfect"  through  sufferings.  Were  there  no 
cross,  there  should  be  no  crown.  Our  nature  must  be 
purged.  We  never  know  ourselves  till  we  are  tried  ; 
consequently,  we  cannot  fight  against  our  besetting  sins 
till  we  be  made  acquainted  with  them.  Self  must  be 
crucified ;  but  instead  of  enduring  the  trial  with  reluc- 
tance, and  with  many  efforts  to  escape,  the  Christian 
should  go  through  it  willingly,  and  esteem  it  an  honour 
to  become  a  partaker  of  his  Master's  sufferings.  The 
apostle  Paul  strove  as  for  a  crown,  to  attain  to  the  fellow- 
ship of  Christ's  sufferings,  Phil.  hi.  10.  He  counted  it 
his  highest  earthly  honour ;  he  regarded  it  as  a  pledge 
of  eternal  glory.  Endeavouring  constantly  to  avoid 
every  appearance  of  evil,  as  did  our  Master,  we  shall  yet 
find,  like  him,  that  our  words  and  actions  are  subjected 
to  the  most  unexpected  misconstructions.  The  world 
does  not  understand  the  principles  on  which  the  Chris- 
tian acts,  and  must  therefore  interpret  all  he  does  accord- 


106  THE    REPROACH. 

ing  to  those  by  which  it  is  itself  actuated.  The  Chris- 
tian, therefore,  when  tried  by  any  sore  and  bitter  reproach, 
should  consider  it  in  a  fourfold  respect.  First,  in  regard 
to  the  reproach  itself;  it  is  only  words— sounds  that 
vanish  in  the  air  as  soon  as  they  are  uttered.  Secondly, 
in  regard  to  those  who  vilify  and  misrepresent  him  ; 
that  it  may  be  from  no  personal  malice,  but  the  unavoid- 
able result  ot  the  application  of  their  own  worldly  prin- 
ciples ;  that  therefore  they  are  to  be  pitied,  and  even  if 
evidently  malicious,  are  to  be  prayed  for  and  forgiven. 
Thirdly,  in  regard  to  himself ;  that  it  can  do  him  no 
harm,  but  much  good,  if  he  bear  it  patiently.  And  last- 
ly, in  regard  to  his  God  and  Saviour ;  that  it  is  a 
token  of  his  love,  a  proof  of  his  own  discipleship,  and  a 
pledge  of  future  honour  and  glory. 

Let  him  consider  also  what  infamy  and  dishonour 
the  men  of  this  world  willingly  endure  for  the  sake  of 
sinful  pleasures,  and  mere  temporary  profit.  Shall  the 
servant  of  God,  then,  be  outdone  in  zeal  by  the  servants 
of  Satan  ?  They  care  not  for  the  disgrace  if  they  only 
attain  their  end.  They  calculate  loss  of  character  by 
the  gain  it  brings,  and  the  happiness  by  which  it  is 
counterbalanced.  If  they  win,  they  smile,  and  care  not 
who  despise.  When,  then,  the  Christian  thus  witnesses 
the  power  of  an  evil  principle,  shall  he  not  be  ambitious 
to  exhibit  the  superior  energy  of  those  that  are  heavenly 
and  eternal?  He  knows,  too,  that  however  much  he 
may  be  reviled  by  others,  no  one  has  so  much  reason  to 
despise  him,  as  he  has  himself.  Lying  low,  therefore,  in 
his  own  estimation,  and  humbling  himself  in  secret  to 
the  very  depths,  he  should  put  it  out  of  the  power  of  the 
most  slanderous  enemy,  either  to  sink  him  lower  in  his 
own  opinion  than  he  has  already  cast  himself,  or  to  ac 
cuse  him  of  a  single  wrong  done  to  a  fellow-'creature. 

Therefore  let  the  Christian  in  this  trial,  as  in  every 


THE    REPROACH.  107 

other,  earnestly  pray  for  the  supply  of  the  Spirit  of  grace. 
Without  His  indwelling  and  sustaining  power,  we  al- 
ways fail — we  cannot  but  fail.  To  be  despised  and  re- 
proached, will  naturally,  and  immediately,  excite  sinful 
resistance,  anger,  and  perhaps  retaliation.  But  with  the 
inworking  aid  of  the  Holy  Spirit,  the  Christian  will  be 
enabled  to  exhibit  oatience.  meekness,  and  gentleness ; 
ana  to  return  Kindness  for  their  malice,  love  for  tneir 
hatred,  and  prayers  for  their  reproaches. 


THE  MOCKERY. 


Verse  7. — All  they  that  see  me  laugh  me  to  scom:  they 
shoot  out  the  lip,  they  shake  the  head,  saying — 

During  the  three  hours  in  which  our  Lord  hung  on 
the  cross,  previous  to  the  commencement  of  the  dark- 
ness, he  observed  the  conduct  of  the  assembled  multi- 
tude. 

The  behaviour  of  the  unfeeling  crowds  who  press  to 
witness  an  execution  is  nearly  the  same  in  all  countries, 
and  in  all  ages.    In  our  own  Christian  land,  there  are  not 
wanting  disgraceful  scenes  of  tumultuous  acclamation, 
when  a  miserable  fellow-creature  is  being  launched  into 
eternity.    The  hiss,  the  scorn,  the  laugh,  the  execrations, 
mark  not  only  their  indignant  feelings  at  his  wickedness, 
but  also  their  own  destitution  of  that  nobleness  of  pity, 
and  solemnity  of  heart,  which  should  characterize  every 
rational  being  at  such  a  moment.     But  man  is  a  fallen, 
selfish  being — "  commixture  strange  of  good  and  evil." 
Prejudice  and  passion  obliterate  the  stirrings  of  human- 
ity, and  convert  us  into  fiends.     What  else  is  a  mocker 
at  calamity  ?     God  has  no  pleasure  in  the  sorrows  of  his 
creatures.     The  malignity  of  Satan  finds  congenial  food 
in  the  most  painful  torments.     But  surely  man  joins  in 
Satan's  laugh,  only  when  he  has  Satan's  spirit. 

How  bitter  is  the  laugh  of  scorn  !  How  cruel  is  dis- 
dain and  mockery  !  Jesus  was  here  tried  to  the  utmost. 
All  that  men  could  do  in  this  way  was  done.  The  wo- 
men joined  the  scornful  men.  The  rich  took  part  with 
the  poor.     The  chief  priests  demeaned  themselves  to  a 


THE    MOCKERY.  109 

level  with  the  lowest  of  the  crowd.  Forgetting  self- 
respect,  and  even  decency  of  manners,  every  thing  was 
sacrificed  to  the  gratification  of  reviling  Christ.  Saving 
in  the  little  band  of  true  disciples,  there  was  exhibited 
one  universal  mockery  over  this  congregated  mass  of 
human  beings.  The  smile  of  contempt,  the  jeer  of  ridi- 
cule, the  loud  laugh  of  derision,  were  all  employed 
against  the  Lord.  Instead  of  sympathizing  in  his  sor- 
row, they  were  rejoicing  and  exulting  over  his  distress. 
"  All  they  that  see  me  laugh  me  to  scorn."  Here  there 
was  no  mistake.  A  dejected  spirit  is  apt  to  imagine 
evils.  But  Jesus  had  experienced  this  treatment,  too 
frequently  before,  to  misunderstand  it  now.  When  he 
entered  the  chamber  of  death,  and  comforted  Jairus,  it 
is  said  of  the  people  in  the  room,  that  "  they  laughed 
him  to  scorn,"  Matt.  ix.  24.  It  was  needful  that  the 
Redeemer  should  be  tried  in  every  possible  way ;  that 
he  should  be  "tempted  in  all  points  like  as  we  are." 
This  was  doubly  necessary.  First,  that  he  should  be 
proved  to  be  "  yet  without  sin  ;"  and,  Secondly,  that 
he  should  thus  be  able  from  his  own  experience  to  sym- 
pathize fully  in  the  sorrows  of  his  people. 

Ridicule  is  at  all  times  bad — to  all  persons  painful — 
and  from  any  individual  rude  and  disgraceful.  We  dis- 
honour ourselves  by  employing  it.  At  best  it  is  a  puni- 
tive weapon,  never  a  healing  medicine.  If  it  banish  an 
offence  from  the  manner,  it  sinks  one  deeper  into  the 
heart.  Of  all  retaliative  weapons,  it  seems  most  like 
that  which  an  evil  spirit  would  put  into  our  hands.  It 
defends  self,  and  wounds  an  opponent,  but  never  does 
real  good  to  either.  The  satirist  is  dreaded,  but  not 
loved.  We  smile  at  his  pictures  of  others,  but  we  recoil 
from  his  company.  Yet  the  smile  is  sinful,  which  at- 
tends a  sinful  deed.  Did  we  love  our  neighbour,  as  we 
love  ourselves,  we  should  as  sorely  feel,  and  certainly  re- 

10 


110  THE    MOCKERY. 

prove,  the  ridicule  that  injures  him,  as  we  do  that  which 
is  directed  against  ourselves.  So  would  Jesus  have  felt. 
He  never  listened  to  a  backbiter,  or  a  satirist.  The  first 
attempt  would  have  called  forth  his  disapprobation.  Yet 
he  here  endured  it  in  his  own  person  without  murmur  or 
complaint.  He  heard  all  that  the  company  of  mockers 
could  say  against  him.  It  is  written  of  the  persecuted 
saints,  and  may  be  especially  affirmed  of  the  Saviour, 
"  He  had  trial  of  cruel  mockings."  Nor  were  his  revii- 
ers  contented  with  opprobrious  epithets.  Their  malevo- 
lence was  too  great  to  find  vent  only  in  words.  Signs 
and  gestures,  movements  and  gesticulations,  must  in- 
crease its  emphasis,  and  assist  its  utterance.  The  evan- 
gelists give  us  a  full  account  of  their  shameful  doings. 
Matthew  says,  "  They^that  passed  by  reviled  him,  wag- 
ging their  heads."  Mark  adds,  "Likewise  the  chief 
priests,  mocking,  said  among  themselves  with  the  scribes. 
He  saved  others,  himself  he  cannot  save."  Mark  xv.  31. 
Luke  informs  us  that  "  the  soldiers  also  mocked  him, 
coming  to  him  and  offering  him  vinegar,"  Luke  xxiii.  36. 
Mockery  accompanied  the  Saviour  from  the  garden  of 
Gethsemane  till  he  expired  on  Calvary.  Judas  set  the 
example  with  his  insidious  kiss.  The  men  that  appre- 
hended him  mocked  him.  The  officers  at  the  several 
courts  mocked  him.  The  chief  priests,  scribes,  and 
pharisees,  mocked  him.  The  high  priest  himself,  Caia- 
phas,  mocked  him.  The  servants  of  his  house,  and 
others,  surrounded  the  Saviour,  and  mocked  him.  They 
smote  him  with  their  staves,  and  with  the  palms  of  their 
hands — they  did  spit  in  his  face — they  plucked  off  the 
hair — they  blindfolded  him;  then  they  did  buffet  him 
with  their  fists,  and  said,  "  Prophesy  unto  us,  thou  Christ, 
who  is  he  that  smote  thee?"  Matt.  xxvi.  68.  Herod 
and  his  men  of  war  mocked  him,  and  set  him  at  nought 
— arraying  him  in  a  gorgeous  robe,  they  sent  him  away 


THE    MOCKERY.  Ill 

as  a  laughing  stock  to  whence  he  was  brought.  Pilate 
regarded  him  as  a  weak,  inoffensive  creature,  and  jest- 
ingly asked  him,  "  What  is  truth?" — brought  him  forth, 
saying,  "  Behold  the  man" — and  sent  him  to  crucifixion 
with  this  mock  title,  "  The  King  of  the  Jews."  The 
Roman  soldiers  mocked  him  with  a  most  perfect  mock- 
ery. They  acted  it  to  the  very  life.  They  procured  a 
crown — it  was  of  thorns  ;  royal  garments — they  were  a 
cast-off  purple  vest,  and  a  scarlet  robe ;  a  sceptre — it  was 
a  reed.  They  paid  him  homage  as  a  king — it  was 
mock-kneeling,  laughter,  and  derision ;  they  lavished 
their  honours  upon  him — their  salutation  was  a  scoff, 
"  Hail !  king  of  the  Jews  !"  their  gifts  were  not  gold,  but 
strokes — not  frankincense,  but  spitting— not  myrrh,  but 
mockery.  When  he  was  led  away  to  Golgotha,  a  mock- 
ing multitude  followed  him.  His  feeble  frame,  his  totter- 
ing steps,  his  ghastly  visage,  were  subjects  of  entertain- 
ment, ridicule,  "and  biting  sarcasm,  to  his  enemies. 
Doubtless,  his  friends  shared  this  ignominy.  The  weep- 
ing of  the  women  would  be  mocked,  their  waitings  de- 
rided, their  gestures  of  grief  pointed  at  with  laughter. 

All  this  too  was  perfectly  gratuitous.  The  ceremonies 
of  judgment  had  some  show  of  necessity — the  scourging, 
and  the  crucifixion,  were  ordered  by  the  officers  of  jus- 
tice. But  to  make  mirth  and  mockery  over  a  fellow- 
creature's  sufferings,  was  the  most  wanton  piece  of  cruelty 
that  has  ever  been  heard  of.  It  was  altogether  without 
the  least  pretence  of  reason.  The  gratification  of  their 
own  cruel  and  malicious  propensities — the  indulgence  of 
their  hatred,  and  spiteful  feelings — and  their  mad  desire 
to  render  Christ  as  miserable  as  it  was  possible  to  make 
him,  were  their  only  stimulants.  Therefore  they  hurry 
him  forward  to  Calvary,  that  they  may  set  him  up  as  their 
mark — a  spectacle  to  the  whole  nation  that  abhors  him, 
Isa.  xlix.  7.     There  every  species  of  mockery  that  can 


112  THE    MOCKERY. 

be  thought  of,  is  employed.  They  wag  the  head,  shoot 
out  the  lip,  make  wide  the  mouth,  draw  out  the  tongue, 
wink  with  the  eye,  point  with  the  finger,  utter  the  jest, 
break  forth  with  laughter,  and  jeer  at  him  with  the  bit- 
terest scorn. 

Imagine  this  dreadful  scene.  Behold  this  motley  mul- 
titude of  rich  and  poor,  of  Jews  and  Gentiles.  Some 
stand  in  groups  and  gaze.  Some  recline  at  ease  and 
stare.  Others  move  about  in  restless  gratification  at 
the  event.  There  is  a  look  of  satisfaction  on  every 
countenance.  None  are  silent.  The  velocity  of  speech 
seems  tardy.  The  theme  is  far  too  great  for  one  mem- 
ber to  utter.  Every  lip,  and  head,  and  finger,  is  now  a 
tongue.  The  rough  soldiers,  too,  are  busied  in  their 
coarse  way.  The  work  of  blood  is  over.  Refreshment 
has  become  necessary.  Their  usual  beverage  of  vine- 
gar and  water,  is  supplied  to  them.  As  they  severally 
are  satisfied,  they  approach  the  cross,  hold  some  forth  to 
the  Saviour,  and  bid  him  drink  as  they  withdraw  it. 
They  know  he  must  be  suffering  an  intense  thirst,  there- 
fore they  aggravate  it  with  this  mockery  of  refresh 
ment.  Cruel  Romans  !  and  ye,  O  regicidal  Jews  !  was 
not  death  enough  ?  Must  mockery  and  scorn  be  added  ? 
On  this  sad  day  Christ  made  you  one  indeed  !  Dread- 
ful unity  !  which  constitutes  you  joint  mockers  and  mur- 
derers of  the  Lord  of  glory  ! 

Contemplating  this  scene  with  feelings  of  indignation, 
the  Christian  may  be  tempted  to  say,  "  Had  I  been  there, 
1  would  not  have  joined  this  mocking  multitude."  Boast 
not  so.  Hadst  thou  been  there,  thou  wouldst,  without 
God's  grace,  have  taken  part  with  that  cruel  crowd.  Say, 
hast  thou  done  nothing  to  offend  thy  Master  since  last 
year?  If  conscience  tell  thee,  thou  hast  often  grieved 
him,  now  that  he  is  in  heaven,  let  calm  reflection  con- 
vince thee,   that  without   restraining   grace,  thou   also 


THE    MOCKERY.  113 

wouldst  have  mocked  him  in  his  sorrow  upon  the  cross. 
All  Jews  and  Gentiles  are  alike.  Both  classes  equally 
need  the  Spirit  of  God.  "  As  in  water  face  answereth 
to  face,  so  doth  the  heart  of  man  to  man."  What  others 
did,  we  would,  without  sustaining  grace,  do  also.  Let 
us  remember  Peter,  and  be  humble.  The  hour  of  trial 
proves  how  weak  the  very  strongest  are  in  themselves. 
Every  Christian  knows  by  experience,  that  he  has  not 
in  every  company,  and  on  all  occasions,  acted  and  spo- 
ken as  a  valiant  and  faithful  soldier  of  the  cross.  Re- 
membering, therefore,  how  difficult  it  is,  and  how  impos- 
sible in  yourself,  to  stand,  even  for  an  hour,  against  the 
example  of  those  around  you ;  thank  God,  O  Christian, 
that  thy  sins  were  there  that  day,  and  not  thy  person  ; 
lest,  being  ashamed  to  join  a  few  weeping  women,  thou 
shouldst  have  been  led  away  with  the  multitude  to  do 
evil,  and  been  found  with  eye,  and  head,  and  finger, 
mocking  the  meek  and  suffering  Saviour  of  the  world  ! 

10* 


THE  TAUNT. 


Verse  8. — He  trusted  on  the  Lord  that  he  would  deliver  him  : 
let  him  deliver  him,  seeing  he  delighted  in  him. 

Here  are  recorded  some  of  the  words,  in  which  the 
acorn  and  mockery  of  our  Lord's  persecutors  were  embod- 
ied. How  remarkable  to  find  them  in  a  psalm  written 
so  many  hundred  years  before  !  We  should  be  at  a  loss 
how  to  explain  the  fact,  did  not  the  apostle  Peter  inform 
us  that  "  holy  men  of  old  spake  as  they  were  moved  by 
the  Holy  Ghost ;"  and  u  that  the  Spirit  of  Christ  which 
was  in  them  did  testify  beforehand  the  sufferings  of  Christ, 
and  the  glory  that  should  follow,"  1  Pet.  i.  11.  The 
comparison,  then,  of  this  and  of  similar  passages  of  the 
Old  Testament  with  the  accounts  given  in  the  New, 
affords  abundant  proofs  that  it  is  so  of  a  truth,  and  en- 
ables us  triumphantly  to  conclude,  "Surely  these  books 
were  written  by  none  other  than  the  finger  of  the  living 
God." 

How  exactly  is  this  prophecy  from  the  mouth  of  Da- 
vid, fulfilled  by  the  crucifiers  of  our  Saviour  !  Matthew 
informs  us  in  the  27th  chapter,  verses  39 — 44,  "And 
they  that  passed  by  reviled  him,  wagging  their  heads 
and  saying,  Thou  that  destroyest  the  temple,  and  bulki- 
est it  in  three  days;  save  thyself.  If  thou  be  the  Son  of 
God,  come  down  from  the  cross.  Likewise  also  the 
chief  priests,  mocking  him,  with  the  scribes  and  elders, 
said,  He  saved  others :  himself  he  cannot  save.  If  he 
be  the  King  of  Israel,  let  him  now  come  down  from  the 
cross,  and  we  will  believe  him.     He  trusted  in  God :  let 


THE    TAUNT.  115 

him  deliver  *him  now,  if  he  will  have  him  :  for  he  said, 
I  am  the  Son  of  God.  The  thieves  also,  which  were 
crucified  with  him,  cast  the  same  in  his  teeth." 

The  taunts  here  enumerated,  are  bitter  and  cruel  in 
the  extreme.  It  is  a  five-pointed  dart  with  which  our 
Lord  is  pierced.  First,  "  Thou  that  destroyest  the  tem- 
ple, and  buildest  it  in  three  days,  save  thyself."  Second, 
"  If  thou  be  the  Son  of  God,  come  down  from  the  cross." 
Third,  "  He  saved  others ;  himself  he  cannot  save." 
Fourth,  "  If  he  be  the  King  of  Israel,  let  him  come  down 
from  the  cross,  and  we  will  believe  him."  Fifth,  "He 
trusted  in  God  :  let  him  deliver  him,  if  he  will  have  / 
him." 

To  human  nature  it  is  always  a  severe  mortification, 
to  be  exposed  to  this  species  of  trial.  Grievous  indeed  is 
it  to  have  our  words  distorted  to  falsehood,  converted  into 
jest,  retorted  against  ourselves,  and  blazed  abroad  to  our 
discredit.  Christ  was  now  enduring  this  fourfold  con- 
tradiction. Those  very  words  by  which  he  sought  to 
save  their  souls,  were  now  repeated  only  to  ruin  his  own 
cause.  Those  kind  and  healing  miracles  which  he 
wrought  for  others,  were  now  mentioned  to  show,  by 
striking  contrast,  his  own  utter  weakness.  That  confi- 
dence which  he  had  always  exhibited  in  the  Divine  love 
and  providential  care,  were  now  alluded  to  only  to  prove 
that  God  would  never  acknowledge  him.  And  that  al- 
mighty power  which  he  had  exhibited,  was  now  chal- 
lenged to  give  one  other  proof  of  its  existence,  that  all 
his  enemies  might  be  immediately  convinced  and  con- 
verted. 

This  was  a  cruel  dilemma  to  invent.  Either  Christ 
must  now  give  them  the  proof  required,  or  else  that 
cause,  which  was  dearer  to  him  than  life,  must  receive 
its  apparent  death-blow.  The  alternative,  too,  which 
they  presented  was  of  a  tempting  nature.     The  chief 

I  TTNTT^r  r  . 


116  THE    TAUNT. 

priests,  the  rulers,  the  whole  assembled  multitude,  were 
ready  to  acknowledge  him  to  be  the  Messiah.  By  de- 
scending from  the  cross,  all  those  who  had  come  up  to 
worship  at  Jerusalem  wTould  be  converted,  they  would 
carry  the  account  to  the  remotest  corners,  and  all  the 
Jewish  people  would  embrace  the  Christian  faith.  When, 
too,  our  Lord  could  so  truly  say  to  himself,  "  I  am  the 
Son  of  God  ;  I  am  the  king  of  Israel ;  I  am  beloved  of 
my  Father ;  I  do  possess  power  to  leave  this  cross ;"  this 
must,  humanly  speaking,  have  seemed  the  right  moment 
to  prove  it,  and  have  formed  a  strong  temptation  to  ex- 
ert it.  To  convert  so  many  souls  by  a  single  act,  might 
seem  to  man  a  sufficient  reason  for  its  performance,  and 
to  imply  that  it  would  be  wrong  to  withhold  it.  We  say, 
this  must  have  proved  a  strong  and  overpowering  temp- 
tation to  mere  human  nature.  And  had  Christ  been  only 
a  man,  as  the  Socinians  blasphemously  assert,  he  must 
have  yielded  to  its  influence.  It  is  impossible  to  conceive 
how  a  mere  man  could  have  resisted  such  an  appeal  for 
the  accomplishment  of  that  very  object  for  which  he 
was  now  suffering,  and  by  which  those  sufferings  would 
be  no  longer  necessary.  But  Christ,  being  God,  and 
"  not  needing  that  any  should  testify  of  man,"  John  ii.  25, 
knew  that  even  this  great  miracle  could  have  no  saving 
effect  upon  their  minds.  He  had  declared  before  to  his 
disciples,  "If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  persuaded  though  one  rose  from  the 
dead,"  Luke  xvi.  31.  So  hard  and  unimpressible  by 
eternal  things  is  the  natural  heart !  But  had  even  this 
great  multitude  been  thus  brought  over  to  the  new  reli- 
gion, how  could  that  law  be  satisfied  which  demanded 
life  for  sin  ?  Unless  Christ  had  died,  he  could  neither 
have  overcome  death,  nor  him  that  had  the  power  of  it, 
Heb.  ii.  14.  That  atonement  also,  which  he  came  to 
accomplish,  must  have  remained  incomplete.     No  ac 


THE    TAUNT.  117 

ceptance,  consequently,  with  the  Judge,  could  have  been 
found  for  the  Surety,  nor  any  acquittance  for  the  debtors ; 
and  we  should  have  remained  outcasts  from  Paradise — 
temporary  tenants  of  a  sin-bound  world,  but  eternal  oc- 
cupants of  that  place,  whence  light  and  bliss  are  for  ever 
fled.  But,  blessed  be  God,  the  faith  and  hope  of  the 
Christian  hang  not,  like  those  of  the  Socinian,  on  a  fal- 
lible creature.  He  who  was  taunted  on  the  mount  of 
Calvary  was  the  only  wise  God  our  Saviour, 
Jude  25.  He  knew  how  inconclusive  were  the  reason- 
ings of  his  enemies,  how  insidious  their  professions,  and 
how  utterly  vain  the  greatest  miracle  to  effect  their  con- 
version. 

Our  great  Redeemer  instantly  repelled  the  temptations 
presented  to  his  mind  in  these  five  taunts,  but  did  not 
put  aside  the  pain  and  suffering  which  they  occasioned. 
Doubtless,  there  was  a  vast  variety  of  reproachful  epi- 
thets and  accusations  used  on  this  occasion  which  are 
not  recorded  in  the  Gospels.  But  these  are  sufficient,  as 
specimens,  to  show  with  what  wanton  cruelty  our  Lord 
was  treated  ;  and  we  can  easily  conceive,  that  of  all  the 
various  taunts,  none  entered  deeper  than  the  last,  into  his 
human  soul.  It  stings  to  the  quick  to  be  taunted  with 
the  futility  of  our  confidence  in  God.  Indeed,  the  Holy 
Spirit  seems  to  have  marked  this  as  the  most  painful  of 
all  our  Lord's  reproaches,  by  causing  it  to  be  specially 
recorded  in  this  prophetic  psalm,  "He  trusted  on  the 
Lord  that  he  would  deliver  him  :  let  him  deliver  him, 
seeing  he  delighted  in  him."  Little  remembering  that 
these  words  were  prophesied  in  reference  to  the  Mes- 
siah, the  malicious  revilers  on  Mount  Calvary  em- 
ployed them  to  torment  their  victim :  "  He  trusted 
in  God,"  say  they,  "  let  him  deliver  him  now  if  he 
will  have  him."  This  taunt  is  intended  to  insinuate, 
first,  that  the  crucified  Jesus  did   not  trust  in   God ; 


118  THE    TAUNT. 

secondly,  that  lie  had  pretended  to  do  so ;  thirdly,  that 
if  he  trusted  at  all,  it  was  of  no  avail ;  and  fourthly, 
that  God  had  quite  cast  him  off,  and  would  never  ac- 
knowledge him.  Such  was  the  fiery  dart  with  which  men 
and  devils  assaulted  our  blessed  Lord  !  To  every  true 
Christian,  trust  in  God  is  as  the  apple  of  the  eye.  To 
Christ,  it  was  his  life,  his  all.  To  be  tried  here,  there- 
fore, was  the  sorest  stroke  of  all.  And  we  must  remem- 
ber, that  while  men  were  loudly  vociferating  this  temp- 
tation in  our  Lord's  ear,  Satan  and  his  legions  were  busily 
engaged  in  assaulting  him  with  it,  directly  and  imme- 
diately, upon  his  spirit.  When  Christ  condescended  to 
become  a  man,  he  made  "  trust  in  God"  his  refuge  and 
strong  tower.  The  Old  Serpent  knew  this.  By  under- 
mining the  confidence  of  the  first  Adam  in  the  Creator, 
he  had  procured  his  ruin,  and  obtained  possession  of  the 
world.  Now,  therefore,  he  endeavoured,  the  more  ear- 
nestly, to  weaken  this  stronghold  in  the  heart  of  the 
second  Adam,  that  he  might  retain  his  dominion,  and 
add  a  new  trophy  to  his  crown.  He  must  also  have 
been  aware  that  this  was  the  last,  the  decisive,  conflict. 
He  was  now  fighting  for  victory  or  death  ;  his  all  was 
staked  on  one  blow.  While,  therefore,  his  human  allies 
assaulted  the  Redeemer's  body,  he  assailed  his  soul. 
The  grand  noint  of  attack  was  incessantly  attempted  ; 
and  nothing  was  left  undone  in  order  to  shake  the  sta- 
bility of  Christ's  reliance  upon  God.  The  moment  chosen 
for  this  combined  effort  was  the  most  appropriate  that 
had  ever  occurred  in  the  history  of  Christ.  It  is  impor- 
tant to  mark  this.  Satan  is  a  subtle  foe,  a  skilful  leader ; 
he  selects  choice  temptations,  and  suitable  seasons. 
Christ  was  now  forsaken  by  his  Father ;  that  blissful 
presence  in  which  he  had  always  lived  was  now  with- 
drawn. This,  then,  is  the  moment  to  tempt  him  to 
think  that  it  is  useless  to  confide  in  Jehovah  any  longer. 


THE    TAUNT.  IK) 

Instantly  the  spirits  of  evil  press  this  temptation  upon 
our  Lord  with  inconceivable  rapidity,  variety,  and  power. 
The  prince  of  this  world  came  thus  to  Jesus,  but  found 
"nothing  in  him,"  Johnxiv.  30.  Not  a  thought,  nor 
a  feeling,  nor  the  slightest  inclination  or  desire,  could  the 
spiritual  adversary  excite  in  him  to  suit  his  purpose.  All 
was  truth  and  loyalty  to  God.  Even  in  that  dark  hour 
of  his  desertion,  Christ  swerved  not  from  allegiance 
of  heart,  nor  did  the  slightest  shade  of  doubt  rise  within 
his  breast.  Men  might  declare,  and  spirits  of  darkness 
insinuate,  that  God  had  forsaken  him,  and  would  nevei 
turn  to  him  again,  but  the  heart  of  the  true  Son  repelled 
all  their  suggestions  against  his  Father.  He  knew  as 
well  as  they  did,  that  God  had  forsaken  him.  Nay, 
more,  he  felt  it — in  his  inmost  soul  he  deplored  it.  But 
to  that  part  of  the  temptation  he  could  reply,  "  The  Lord 
is  righteous  in  all  his  ways,  and  holy  in  all  his  acts.  I 
bow  to  his  unerring  wisdom.  I  know  there  must  be 
good  reasons  for  his  withdrawal."  But  to  the  second 
part  of  the  temptation,  that  God  would  never  acknowl- 
edge him  again,  Christ  would  not  give  way  for  a  moment. 
The  other  was  a  matter  of  fact ;  this  was  a  lie,  and  a 
libel  on  the  character  of  the  Most  High.  His  word  had 
declared  that  those  who  trusted  in  him  should  never  be 
confounded.  Though  every  appearance,  therefore,  was 
against  the  promises  of  God,  yet  would  Christ  reject  ap- 
pearances, and  cling  to  the  promises. 

Imitate  this  example  of  the  great  Master.  In  the 
severest  conflicts,  stay  yourself  upon  the  faithfulness  of 
that  God  who  performs  ail  his  promises.  Never  let  go 
your  confidence :  "  it  has  great  recompense  of  reward," 
Heb.  x.  35.  Whatever  distress  and  darkness  you  expe- 
rience for  the  present,  whatever  fiery  darts  are  shot  into 
your  thoughts,  by  the  adversary,  still  say,  "  Why  art  thou 
cast  down,  O  my  soul,  and  why  art  thou  disquieted  in 


120  THE    TAUNT. 

me?     Hope  thou  in  God,  for  I  shall  yet  praise  him  for 
the  help  of  his  countenance,"  Psa.  xlii.  5. 

When  you  witness  others  tried  as  to  their  trust  in  God, 
flee  to  their  help.  It  is  a  sore  and  dangerous  temptation. 
Had  you  beheld  your  Lord  taunted,  you  would  have  re- 
pelled the  insinuations.  Do  so  now  in  the  members  of 
his  body.  "Strengthen  the  weak,  confirm  the  feeble, 
say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear 
not,  God  will  come  and  save  you,"  Isa.  xxxv.  3,  4.  Dis- 
countenance all  taunting  language,  it  is  a  whisper  from 
beneath.     "  God  upbraideth  not,"  James  i.  5 


THE  APPEAL. 


Verses  9,  10. — But  thou  art  he  that  took  me  out  of  the  womb: 
thou  didst  make  me  hope,  when  I  was  upon  my  mother's 
breasts.  I  was  cast  upon  thee  from  the  womb :  thou  art  my 
God  from  my  mother's  belly. 

The  bitter  severity  of  all  the  taunts  with  which  his 
enemies  assail  him,  has  no  other  effect  than  to  lead  the 
Saviour  to  make  a  direct  appeal  to  his  Father,  to  that 
very  God  who  was  hiding  his  face  from  him  ;  and  who 
was  represented  as  refusing  to  acknowledge  him.  That 
appeal  is  set  before  us  in  these  two  verses.  It  is  one  of 
an  unusual,  and  remarkable,  nature.  The  argument 
on  which  it  is  founded  is  most  forcible  and  conclusive. 
At  the  same  time  it  is  the  most  seasonable  and  appropri- 
ate that  can  be  urged.  We  may  thus  paraphrase  it,  "  I 
am  now  brought  as  a  man  to  my  last  extremity.  It  is 
said  that  God  disowns  me ;  but  it  cannot  be  so.  My 
first  moment  of  existence  he  tenderly  cared  for.  When 
I  could  not  even  ask  for,  or  think  of,  his  kindness,  he 
bestowed  it  upon  me.  If,  of  his  mere  good  pleasure,  he 
brought  me  into  life  at  first,  he  will  surely  not  forsake 
me  when  I  am  departing  out  of  it.  In  opposition,  there- 
fore, to  all  their  taunts,  I  can  and  will  appeal  to  himself. 
Mine  enemies  declare,  O  God,  that  thou  hast  cast  me  off 
— but  thou  art  he  that  took  me  out  of  the  womb. 
They  affirm  that  I  do  not,  and  need  not,  trust  in  thee ; 
but  thou  didst  make  me  hope,  (or,  keptest  me  in  safe- 
ty, margin,)  when  I  was  upon  my  mother's  breasts. 
They  insinuate  that  thou  wilt  aot  acknowledge  me  as 

11 


188  THE    APPEAL. 

thy  Son ;  but,  /  w  is  cast  upon  thee  from  the  womb  ; 
thou  art  my  God  from  my  mother's  belly" 

How  closely  pressed  must  our  blessed  Lord  have  been, 
that  he  should  thus  fetch  his  argument  from  far.  A 
mind  intent  upon  its  object  brings  forward  strong  and 
unexpected  reasons.  None  but  invincible  and  funda- 
mental arguments  will  stand  in  such  a  crisis.  Yet  it  is 
open  to  an  immediate  objection,  and  nothing  but  the  so- 
lidity of  truth  can  stand  the  shock  of  this  ready  reply — 
"  Every  human  being  may  say  the  same.  What  has 
been  done  for  thee  more  than  is  daily  accomplished  for 
thousands  of  infants  ?  Many  of  these  experience  even 
greater  providential  deliverances."  To  a  mere  man,  and 
to  weak  faith,  such  a  reply  is  staggering  and  confound- 
ing. The  answer  is  obviously  too  just  and  reasonable 
not  to  silence  and  strike  us  dumb.  It  requires  a  scrip- 
turally  enlightened  mind,  and  a  strong  confidence,  first, 
in  the  motives,  and  secondly  in  the  promises,  of  the  be- 
neficent Creator  to  stand  against  it.  These  motives  and 
promises,  too,  must  be  known  to  be  good  and  gracious, 
otherwise  who  can  confide  in  them  I  Blessed  Bible, 
which  communicates  to  us  the  otherwise  unknown  mind 
and  will  of  the  Great  Supreme  !  In  thy  consoling  pages 
the  promise  is  written,  "  Hearken  unto  me,  O  house  of 
Jacob,  and  all  the  remnant  of  the  house  of  Israel,  which 
are  borne  by  me  from  the  belly,  which  are  carried  from 
the  womb.  Even  to  your  old  age  I  am  he  ;  and  even 
to  hoar  hairs  will  I  carry  you  :  I  have  made,  and  I  will 
bear  j  even  I  will  carry,  and  will  deliver  you,"  Isa.  xlvi. 
3,  4.  Jesus  as  a  human  scholar,  had  read  that  Scrip- 
ture. His  own  Spirit  had  inspired  it.  He  here  shows 
how  well  he  can  remember,  and  apply,  the  argument 
which  it  furnishes. 

What  an  all-sustaining  declaration,  "  I  have  made, 
and  I  will  bear."     It  founds  a  promise,  on  an  indis- 


THE    APPEAL.  123 

putable,  self-evident  fact.  "  Thou  art  a  living  being. 
God  made  thee  such.  If  he  were  willing  to  make  thee, 
he  will  not  be  willing  to  forsake  thee."  Such  is  the  ar- 
gument. It  leads  us  from  self  to  God.  His  motive  in 
creating  was  his  own  glory.  The  good  pleasure  of  his 
will  brought  us  into  existence.  On  what  simple,  but 
scriptural,  and  invincible  premises,  therefore,  do  we  rest 
our  supplications  in  that  beautiful  prayer,  "  O  merciful 
God,  that  hast  made  all  men,  and  hatest  nothing  that 
thou  hast  made,  nor  wouldest  the  death  of  a  sinner,  but 
rather  that  he  should  be  converted  and  live,  have  mercy." 
How  astonishing,  and  reviving,  to  find  that  our  Lord 
employs  the  same  argument  with  his  heavenly  Father. 
He  goes  back  to  the  helplessness  of  infancy.  He  seems, 
as  it  were,  to  concede  the  point  to  his  opposers.  "  I  am," 
he  admits,  "  hanging  on  this  cross  in  all  helplessness.  I 
appear  not  to  have  any  power  to  deliver  myself,  or  any 
interest  with  God  to  do  so  for  me.  But  I  once  hung  in 
as  helpless  a  condition.  When  an  infant  on  my  mo- 
ther's breast,  when  carried  into  Egypt,  an  unseen  arm 
protected  me  ;  and  as  1  saw  it  not,  nor  consciously  felt 
it  then,  so  will  I  believe  it  still  upholds  me,  though  I  see 
it  not,  nor  feel  it  now." 

The  force,  rather  the  benefit,  of  this  argument,  as  of 
every  other,  lies  in  its  use  and  application.  The  prom- 
ises are  made  to  faith  ;  that  is,  given  to  be  believed,  and 
urged,  and  made  use  of.  A  promissory  note  gives  neither 
food  nor  raiment  while  it  lies  in  the  desk  only  as  a  writ- 
ten document ;  but  when  it  is  regarded  as  good  as  gold, 
and  is  applied  to  use,  its  value  instantly  appears  ;  its 
benefits  are  enjoyed.  God's  promises,  and  first  acts,  of 
care  and  kindness,  ought  all  to  be  thus  turned  to  good 
account.  He  desires  they  should.  It  is  our  sin,  our 
source  of  weakness  and  temptations,  that  we  do  not. 
See  how  it  is  employed  in  Scripture  to  comfort  and  sus- 


124.  THE    APPEAL. 

tain  the  soul,  Jer.  i.  5  ;  Gal.  i.  15  ;  Isa.  xlix.  1  ;  Psa. 
lxxi.  6  ;  Psa.  cxxxix.  15. 

What  a  blessed  refuge  to  the  creature,  to  be  allowed 
to  go  back  upon  its  Creator.  How  good  for  the  soul  to 
be  driven  from  one  experience  to  another ;  to  be  brought 
down  to  the  babyhood  of  being,  that,  finding  utter  no- 
thingness, it  may  be  forced  at  last  to  cast  itself  entirely 
upon  God  !  Fallen  man  naturally  regards  God  only  as 
the  last  resource,  when  he  can  do  nothing  better.  As 
leaving  him,  was  the  first  evil  committed,  so  returning 
to  him  is  the  last  thing  attended  to.  "  My  people  have 
committed  two  evils,"  (first)  ''they  have  forsaken  me,  the 
fountain  of  living  waters  ;"  and  (secondly)  "  they  have 
hewed  them  out  cisterns,  broken  cisterns,  that  can  hold 
no  water,"  Jeremiah  ii.  13.  The  disappointed  hewer, 
sighing  over  his  broken  cistern,  thinks  only  of  making 
another.  That  he  ought  to  return  to  the  full  fountain, 
does  not  so  readily  occur  to  his  mind,  as  that  he  must 
be  more  careful  to  construct  another  that  will  not  so 
easily  break.  This  figuratively,  but  truly,  represents 
the  conduct  of  all  unrenewed  men.  When  one  child 
dies,  they  console  themselves  that  others  remain.  When 
friends  depart,  they  retain  the  hope  that  they  shall  ac- 
quire more.  When  one  object  of  delight  satiates,  they 
endeavour  to  invent  another,  and  often  fly  the  whole 
round  of  pleasure  in  pursuit  of  that  contented  satisfac- 
tion which  shall  have  nothing  farther  to  desire.  This 
they  never  find :  yet  onward  they  haste,  and  never  think 
of  the  well-spring  of  peace  and  joy.  Nor  will  they.  Till 
the  Spirit  of  the  Lord  instruct  them,  and  lead  them  to 
the  Most  High,  none  at  all  will  regard  him.  Alas  !  even 
in  those  who  have  been  born  again  of  that  great  Q,uick- 
ener,  how  much  more  proneness  is  there  to  the  way  of 
nature,  than  to  that  of  grace  !  If  our  trials  increase,  how 
much  more  ready  are  we  to  seek  the  consolations  of  oui 


THE    APPEAL.  125 

fellow  Christians  than  of  God  himself !  Whenever  our 
prayers  fail  to  yield  us  relief,  we  are  more  anxious  to  ob- 
tain the  kind  supplications  of  a  friend,  than  the  interces- 
sion of  the  appointed  Advocate  above !  We  wish  to 
abound  with  comfort  and  peace,  and  oftener  seek  them 
from  our  own  pleasant  frames,  and  past  experiences,  than 
from  the  undeceiving  and  infallible  assurance  of  God's 
promise.  When  closely  pressed  with  temptations  to 
melancholy,  when  doubts  and  despondency  prevail,  how 
prone  are  we  to  grope  in  the  dark  chambers  of  our  own 
hearts,  searching  for  evidences,  the  existence,  nature, 
and  uses  of  which,  nothing  but  the  light  of  God's  Spirit 
can  enable  us  to  discern.  What  an  increase  of  evil 
arises !  We  become  more  confused,  perplexed,  and 
miserable.  Hence  we  make  great  mistakes,  we  put 
darkness  for  light,  and  light  for  darkness.  We  fall  into 
a  spiritual  hypochondriasis,  which  leads  us  to  regard 
every  thing  as  against  us.  We  find  a  good  evidence, 
and  imagine  it  to  be  bad.  Wre  examine  a  symptom  of 
our  spiritual  decay,  and  conceive  it  to  be  worse  than  it 
really  is.  We  meet  with  one  of  an  indifferent  nature, 
and  persuade  ourselves  that  it  is  of  the  most  unfavour- 
able kind.  Too  often  we  go  on,  till  we  sink  down  into 
a  settled  fear,  and  dulness  of  spirit,  darkness,  and  de- 
spair. How  foolish,  how  sinful  is  this  conduct !  It 
grieves  the  Holy  Spirit.  It  assumes  that  God  refuses  to 
give  us  light,  or  to  impart  comfort  to  our  souls.  It  dis- 
honours him.  It  seems  to  say,  either  "  I  need  not,"  or, 
"  I  will  not,  go  to  God  himself ;  since  these  fail  me,  all 
is  lost."  After  continuing  for  weeks,  or  months,  or  even 
years,  in  this  condition,  we  are  at  last  brought  to  say, 
"  I  must,  after  all,  trust  the  bare  promise.  It  is  only 
getting  worse  and  worse  with  me.  I  will  cast  myself 
on  God  as  I  am,  and  if  I  perish,  I  perish."  When  thus 
the  Spirit  of  God  has  enabled  us  to  do  that  very  thing. 
11* 


126  THE    APPEAL. 

which  a  child  ought  to  have  done  long  before,  which 
ought  to  be  the  first,  the  spontaneous,  impulse  of  its 
heart,  we  find  an  all-sustaining  lelp.  God  hears  the 
appeal.  He  honours  that  confidence  which  honours 
him.  He  takes  off  the  heavy  burden.  He  relieves  the 
sorrowful  heart.  He  pours  balm  into  the  wounded  spi- 
rit. And  if  the  poor  desponder  had  come  to  him  at  first, 
he  should  have  found  the  fountain  as  full,  as  open,  as 
living,  as  now.  Learn,  then,  O  Christian,  to  make  the 
Lord  your  confidence  in  the  first  place,  not  in  the  last. 
Begin,  and  continue,  as  well  as  end,  all  things  in  him. 
Always  draw  near  to  God  as  you  are.  Never  wait  in 
hopes  to  be  something  shortly  which  you  are  not  now. 
Delay  is  dangerous.  Satan  will  take  advantage  of  it. 
The  longer  the  heart  has  to  cool,  the  colder  it  becomes. 
As  a  piece  of  iron  in  the  hand  of  the  workman,  so  is  the 
Christian  in  the  hand  of  God.  Instantly  as  it  is  removed 
from  the  fire,  the  chilling  atmosphere  around  steals  its 
heat  insensibly  away.  It  soon  loses  its  glowing  white- 
ness, becomes  covered  with  darkish  spots,  and  at  last  re- 
turns to  its  native  blackness.  From  being  susceptible 
of  impression,  and  taking  the  mould  of  every  stroke,  it 
becomes  harder  and  harder,  and  the  next  blow  will 
break  it  to  pieces,  or  it  must  be  thrust  into  the  furnace 
again. 

Oh  compel  not  your  Maker  to  deal  thus  severely  with 
you.  He  desires  it  not.  Instead  of  retreating  into  self, 
before  the  temptations  of  Satan,  or  of  men,  do  as  your 
Lord  here  sets  you  an  example.  Make  a  direct  appeal 
to  God  himself.  Though  racked  in  feeling,  as  on  a 
mental  cross,  hanging  by  spikes  of  perplexity,  cast  your- 
self on  God  at  once  as  you  are.  This  is  what  Jesus 
does  in  these  verses.  He  does  not  give  way  to  despond- 
ency or  unbelief.  The  moment  a  temptation  assails 
him,  he  carries  it  to  God.     Here  he  allows  himself  to  be 


THE    APPEAL.  127 

reduced,  as  it  were,  to  the  last  extremity — to  the  lowest 
point  of  creature-weakness — and  then  places  himself  in 
the  Almighty  hand.  As  if  man  had  proved  the  case 
against  him,  he  leaves  that  great  Friend  to  answer  the 
charge  who  had  sustained  him  till  now.  Nay,  as  it 
were,  he  throws  a  necessity  upon  God,  and  makes  it  ap- 
pear as  though  he  were  personally  concerned,  and  bound 
to  answer  these  taunting  men.  As  if  he  would  say, 
u  Thou  didst  bring  me  into  this  being,  thou  wilt  help 
me  to  sustain  it." 

This  argument  must  prevail.  It  is  founded  on  what 
God  himself  has  done.  It  places  him  in  the  position  of 
one  who  allows  his  work  to  be  spoiled.  It  supposes  that 
the  same  motive  which  induced  him  to  commence,  will 
lead  him  to  complete.  It  is  argumentum  ad  Deum  ;  it 
is  an  argument  which  involves  the  Creator  in  a  matter 
of  duty  and  interest.  It  is  heavenly  logic.  The  Great 
Teacher  invented  it.  Every  one  must  enter  the  school 
of  Christ  who  desires  to  learn  how  to  employ  it.  Turn 
to  the  sermon  on  the  Mount :  hear  how  he  exhorts  the 
disciples  to  take  no  anxious  thought  for  the  sustenance 
of  their  life,  or  for  the  covering  of  their  body.  What  is 
the  argument  he  employs  ?  It  is  included  in  this  simple 
question,  "  Is  not  the  life  more  than  meat,  and  the  body 
than  raiment  ?"  Matt.  vi.  25.  Yet  how  much  is  con- 
tained in  that  one  question !  With  what  force  does  it 
urge  us  to  trust  all  to  God  !  He  gave  us  the  great,  and 
will  he  withhold  the  small  ?  He  supplied  life,  and  will 
he  deny  food?  He  provided  the  body,  and  will  he 
grudge  it  a  covering?  How  adapted  is  such  a  mode  of 
reasoning  to  our  condition !  What  we  see,  and  hear, 
and  feel,  to  be  realities  in  the  world  around  us,  are  made 
the  proofs  and  arguments  of  an  invisible  love  and  care. 

We  are  thus  taught  to  read  God's  thoughts  in  his 
works.     Every  fowl  of  the  air,  every  lily  of  the  field,  is 


128  THE    APPEAL. 

a  witness  for  the  Creator,  to  confound  the  distrustful 
heart  of  man.  The  very  hair  on  our  head,  and  the 
measure  of  our  stature,  are  made  to  proclaim  not  only 
the  futility  of  our  anxiety,  but  also  the  minuteness  and 
exactness  of  the  care  of  God.  Those  witnesses,  too,  are 
daily  testifying ;  these  proofs  are  hourly  at  hand ;  nay, 
they  are  part  of  ourselves.  Our  perishing  flesh  gives  the 
lie  to  our  doubts  and  fears.  If  all  inanimate  nature 
could  speak,  it  would  say,  "  Trust  the  all-wise  Ruler." 
"  But,"  rejoins  the  desponding  Christian,  "  the  immacu- 
late Redeemer  may  well  use  such  an  argument ;  he  may 
appeal  from  his  birth,  from  his  life,  from  every  thing  he 
pleases,  and  gain  success  in  all.  But  my  very  birth 
ushered  me  into  the  pollution  of  my  nature ;  I  have  for- 
feited my  life ;  my  body  is  corrupt  through  sin.  How, 
then,  can  I  build  any  argument  upon  them  ?  The  very 
birds  and  flowers,  the  animate  and  inanimate  creation, 
are  better  in  this  respect  than  I  am  ;  they  are  free  from 
that  sin  by  which  I  am  overwhelmed."  Thy  words  are 
true,  O  disconsolate,  but  the  reasoning  proceeds  on  pre- 
mises that  are  false.  In  thus  speaking,  thou  forgettest 
two  things  :  first,  that  Christ  has  taken  thy  place,  and 
pseaks  in  thy  name ;  and,  secondly,  that  thou  must  put 
thyself  on  the  merits  of  Christ's  righteousness,  and  pre- 
sent every  plea  and  prayer  in  his  name.  This  is  the 
Gospel  exchange,  of  which,  in  the  time  of  temptation,  too 
many  lose  sight.  To  this,  however,  all  must  come  for 
peace  and  strength  ;  whether  sooner  or  later,  there  is  the 
same  necessity.  To  trust  in  Christ's  suretyship,  and 
build  all  our  arguments  on  his  righteousness,  is  the  only 
source  of  relief  and  comfort  to  the  burdened  heart. 
"  Come  unto  me,  all  ye  that  are  weary  and  heavy  laden, 
and  I  will  refresh  you."  If  the  wearied  soul  come  in* 
stantly,  it  finds  rest.  If  it  labour  on  for  many  years, 
and  imagine  itself  not  yet  weary  enough,  or  heavy  laden 


THE    APPEAL.  129 

enough,  to  come  to  the  Saviour,  or  to  be  accepted  of  him, 
it  must  come  to  him  at  last,  for  no  where  else  can  it  find 
rest.  How  much  better,  then,  to  come  at  once,  and  as 
the  sinner  is,  than  to  carry  so  long  the  heavy  burden  on 
his  own  shoulders.  This  is  a  "voluntary  humility" 
which  is  displeasing  to  God.  How  much  more  like  an 
obedient  child,  to  comply  the  instant  we  are  enjoined, 
than  to  delay  long  before  we  submit !  Under  the  ap- 
pearance of  being  too  afraid  of  self,  it  exhibits  a  degree 
of  ignorance  and  self-will,  which  is  most  dangerous  and 
sinful.  Let  us  learn  to  receive  the  kingdom  of  heaven 
like  a  little  child.  As  an  infant  receives  that  once  doubt- 
ful inheritance,  which  its  surety  has  secured  for  it,  and 
lives  and  grows  up,  in  the  enjoyment  of  all  its  privileges, 
without  ever  attempting  to  cancel  the  guardian's  deed, 
so  must  we.  Without  asking  our  consent  or  advice,  a 
Trustee  was  appointed  by  our  heavenly  Father  to  man- 
age our  concerns ;  he  occupied  his  whole  time,  and  spent 
his  life,  to  set  them  right ;  he  conducted  them  to  a  suc- 
cessful issue,  and  calls  on  us  to  enter  into  the  enjoyment 
of  them.  Receive  the  kingdom  of  God  at  the  hand  of 
your  spiritual  Surety,  as  a  child  receives  an  earthly  es- 
tate at  the  hands  of  a  temporal  trustee ;  do  not  cancel 
his  act ;  do  not  frustrate  his  work ;  grieve  not  his  Spirit. 
It  is  true  you  are  a  sinner,  but  your  Surety's  blood  has 
removed  all  guilt  from  between  you  and  your  heavenly 
Father.  It  is  true  you  have  no  right  to  any  thing  in 
yourself,  but  Christ  makes  over  his  right  to  you.  It  is 
true  you  can  lay  no  claim  to  any  thing,  but  Christ  pre- 
fers one  for  you.  Your  life  was  forfeited,  but  Christ  has 
paid  the  penalty ;  and  your  present  existence  is  a  loan 
for  which  you  are  indebted  to  the  death  of  Christ.  Your 
body  is  indeed  corrupted,  but  there  is  a  time  coming, 
when,  if  you  believe  in  him,  Christ  will  "  change  your 
vile  body  and  make  it  like  unto  his  own  glorious  body." 


130  THE    APPEAL 

Pray,  then,  to  the  Spirit  of  Light  n  enable  you  to  per- 
ceive the  meaning,  and  to  feel  the  power,  of  this  Gospel 
exchange.  It  is  one,  remember,  which  has  been  already 
made  on  Christ's  part ;  he  never  consulted  you  before  he 
took  your  nature,  and  died  in  your  stead.  But  on  your 
part,  also,  this  exchange  must  be  made,  as  well  as  on  that 
of  Christ.  As  he  took  your  nature  voluntarily,  so  must 
you  accept  his  suretyship ;  you  must  renounce  all  your 
own  grounds  of  confidence,  and  place  your  whole  trust 
on  the  merit  of  what  he  has  done  and  suffered. 

But  the  disconsolate  may  add,  "  I  cannot,  like  Christ, 
say  '  My  God  ;'  he  had  a  right  to  use  this  language.  I 
have  none  !"  We  answer,  True,  you  have  no  right  in 
yourself,  and  what  is  more,  you  never  can  have.  A  sin- 
ful creature  can  have  no  inherent  right  to  call  God  by 
this  endearing  and  connecting  name.  And  if  we  must 
not  trust  in  God  till  we  possess  this  right,  then  are  we 
undone.  No  human  being,  consequently,  dare  address 
the  Most  High  by  any  other  titles  than  those  of  Creator 
and  Judge.  Yet  even  here,  you  possess  a  right,  and  are 
bound  to  say,  my  Creator  and  my  Judge.  God  stands  con- 
nected with  you  in  these  indissoluble  relations.  He  is  your 
Creator,  and  if  you  do  not  trust  in  him  as  such,  he  will 
be  your  Judge  to  condemn  you.  But  consciousness  of  sin 
makes  us  afraid  of  God.  We  know  that  as  our  Creator, 
we  have  violated  his  laws,  and  therefore  the  considera- 
tion of  this  relation  to  him,  with  remembrance  of  our 
sin,  must  tend  to  widen  the  moral  distance  which  al- 
ready exists.  But,  blessed  be  the  Father  of  all  mercies, 
our  bankrupt  name  is  exchanged  for  that  of  Christ ;  our 
ruined  cause  is  undertaken  by  a  Surety ;  our  forfeited 
estate  is  brought  back  for  us  by  a  heavenly  Redeemer. 
A  Trustee  is  provided  to  take  our  name  and  nature,  our 
debts  and  penalties,  and  to  make  over  all  his  rights  and 
privileges  to  us.     In  Christ  we  can  call  the  Almighty 


THE    APPEAL.  131 

Creator  and  Judge  our  God  and  our  Father.  In 
Christ  it  is  our  duty  to  regard  God  as  ours.  We  sin 
against  Christ  when  we  address  the  Most  High  in  any 
other  manner.  We  virtually  deny  our  obligation  to 
obey  the  commandments,  when  we  do  not  call  God  our 
God.  The  beginning,  and  basis,  of  both  tables  of  the 
law  is,  "  1  am  the  Lord  thy  God."  What  a  blessed  ne- 
cessity is  thus  laid  upon  us  to  regard  the  Great  Creator 
as  our  God !  What  an  acceptable  knowledge  is  this 
which  makes  us  acquainted  with  one  whom  we  can  call 
our  own  ! 

Personality  of  interest  in  any  matter,  gives  it  sure  in- 
fluence over  our  selfish  hearts.  We  are  captivated  with 
the  generosity  of  him,  who  makes  it  our  first  duty  to  ap- 
propriate his  blessings.  This  one  act  may  be  called 
the  beginning,  continuance,  and  end,  of  a  Christian's 
work.  "  Christ  is  made  of  God  unto  us  wisdom,  and 
righteousness,  and  sanctification,  and  redemption,"  1  Cor. 
i.  30,  and  our  whole  duty  in  regard  to  him  as  such,  is 
;hat  of  appropriation.  "  Put  ye  on  the  Lord  Jesus 
Christ,"  Rom.  xiii.  14 ;  Eph.  iv.  24,  is  the  injunction  of 
the  inspired  volume.  "  Put  ye  on,"  that  is,  take  him  as 
given  ;  use  him  as  made  over  to  you ;  be  wise  in  his 
wisdom;  accepted  before  God  in  his  righteousness ; 
inwardly  pure  and  holy  by  his  sanctification;  and 
finally  and  eternally  delivered  from  all  sin  and  corrup- 
tion, from  Satan,  death,  and  hell,  by  his  redemption. 
This  is  the  glorious  privilege  to  which  we  are  invited  ; 
this  is  the  first,  last,  and  constant  duty,  which  the  Scrip- 
tures enjoin.  We  are  all  welcome  thus  to  apply  Christ's 
fulness  to  our  own  use.  This  work  of  appropriation  is 
an  everlasting  employment.  Till  we  are  able  to  know 
the  fulness  of  the  freely-gifted  Saviour,  "  which  passeth 
knowledge,"  we  are  not  at  liberty  to  cease.  Let  the 
Christian,  then,  enter  on  this  duty  with  alacrity.     Let 


132  THE    APPEAL. 

him  be  as  willing,  as  he  is  welcome,  to  be  always  putting 
on  the  new  man,  which,  after  God,  is  created  in  righte- 
ousness and  true  holiness ;  and  daily  appropriating  some- 
thing more  out  of  the  All-Fulness.  This  was  what 
the  apostle  did  continually.  He  laid  hold  more  and  more 
of  the  things  of  Christ,  and  made  them  his  own.  At 
last  he  was  able  to  say,  "  all  things  are  mine."  So  let 
every  Christian  appropriate  what  Christ  freely  gives. 
May  the  Holy  Spirit  enable  you  to  do  so  more  and  more, 
till  you  are  able,  even  when  looking  back  on  the  feeble 
ness  of  infancy,  or  when  feeling  thy  nothingness  of  na- 
ture, and  viieness  through  sin,  to  cast  thyself  on  the  care 
of  an  Almighty  Creator,  and  say,  through  Christ,  "  Thou 
art  my  Father  and  my  God." 


THE  ENTREATY. 


Verse  11. — Be  not  far  from  me,  far  trouble  is  near,  foi 
tfiere  is  none  to  help. 

Persevering  urgency  of  supplication,  proves  the  ex- 
istence alike,  of  severe  distress  and  powerful  faith.  This 
entreaty  evidences  both  in  the  breast  of  our  Lord.  Hav- 
ing made  a  strong  appeal  to  God,  he  seconds  it  with 
this  earnest  entreaty.  There  is  remarkable  force  and 
propriety  in  its  expressions.  Every  syllable  tells.  "  Be 
not  far,  for  trouble  is  near."  What  a  contrast !  What 
an  argument!  But  see  what  is  added,  "for  there  is 
none  to  help."  What  a  conclusive  statement !  What 
an  irresistible  appeal ! 

Here  is  an  extremity  of  sorrow  in  which  Jesus  was 
placed.  Trouble  was  near  indeed.  It  was  in  his  body, 
and  in  his  soul.  Yet  mark  what  perseverance  in  prayer. 
Observe  how  he  never  deviates  from  the  one  petition. 
That  presence  of  God  which  was  first  sought,  he  still 
seeks,  and  will  never  rest  till  he  find.  Earnest  desire 
after  God  occupies  Christ's  whole  soul.  No  suffering  of 
body,  no  temptation  of  spirit,  ever  diverts  him  from  it. 
His  mind  is  absorbed.  His  desires  are  all  centred  in 
Him  whose  u  presence  is  salvation,"  Psa.  xlii.  5,  margin. 

The  power  of  concentration  of  mind  must  have  been 
fully  possessed  by  our  blessed  Lord.  As  a  man,  we 
must  regard  him  to  have  been  of  powerful  intellect,  lively 
imagination,  exalted  sentiments,  and  exquisite  feelings. 
This  perfect  endowment  of  faculties,  necessarily  rendered 
him  susceptible  of  impression,  to  a  degree  altogether  in- 
conceivable by  men  of  sinful  mould.     The  conceptions 

12 


L34  THE    ENTREATY. 

of  his  mind  were  clear  as  light ;  the  pictures  of  his  ima- 
gination alive  with  the  realities  of  both  worlds  ;  his  sen- 
timents pure  as  the  atmosphere  of  heaven  ;  his  feelings 
tender  as  tenderness  itself.  With  such  a  constitutional 
temperament,  u  with  an  unfathomable  susceptibility  of 
anguish,"  how  continually,  how  sorely  must  he  have 
suffered  in  this  rough  world  !  He  was  the  "  plant  of  re- 
nown," Ezek.  xxxiv.  29  ;  the  sensitive  plant  of  human- 
ity, recoiling  from  every  touch,  and  shuddering  at  every 
approach  of  sin,  that  surrounded  him  on  all  sides.  With 
such  an  intellect,  too,  whatever  object  caught  his  atten- 
tion, must  have  obtained  a  full,  undivided,  and  perfect 
application  of  thought.  There  were  no  opposite  princi- 
ples at  work  in  his  breast.  No  hesitation  of  judgment; 
no  debate  of  choice  ;  no  balancing  of  interests  ;  no  cal- 
culating of  consequences.  Perception  was  immediate  ; 
decision  instantaneous.  His  holiness  of  nature  must 
have  rendered  every  exercise  of  his  mind  on  earthly 
things,  a  source  of  pain  and  grief.  It  is  said  of  Lot  that 
"  his  righteous  soul  was  vexed  from  day  to  day  with  the 
unlawful  deeds  of  the  wicked,"  2  Pet.  ii.  8.  Had  this 
nephew  of  Abraham  not  possessed  that  "righteous  soul," 
these  deeds  would  have  proved  rather  a  gratification.  It 
was  his  righteousness  alone  that  caused  him  to  suffer  in 
seeing  and  hearing  the  Sodomites.  If  this  can  be  said 
of  a  stained  sinner,  how  much  more  of  the  spotless  Sa- 
viour ?  His  essentially  righteous  soul  must  have  been 
daily  grieved  with  sin,  that  met  him  at  every  turn.  Christ 
could  not  feel  indifferent  to  any  thing.  Multitudes  pass 
unscathed  through  life,  panoplied  in  their  indifference. 
Apathy  is  a  coat  of  mail  which  nothing  penetrates.  But 
Christ  never  put  it  on.  His  only  breastplate  was  right- 
eousness. The  sword  of  justice  could  not  penetrate  it, 
but  the  transgressions  of  men  pierced  it  every  hour. 
When,  then,  Christ  here  says,  "  trouble  is  near,"  we 


THE    ENTREATY.  135 

must  consider-  that  throughout  his  entire  humanity,  he 
felt  first  the  trouble,  and  secondly  its  nearness.  His  in- 
tellect perfectly  apprehended  its  nature.  His  imagination 
was  alive  to  its  horrors.  His  sentiments  were  shocked 
by  its  vileness.  His  feelings  lacerated  by  its  nearness. 
Nor  did  any  thing  withdraw  his  attention.  He  might 
look  over  both  worlds,  and  find  no  one  that  could,  and 
would,  sympathize  in  his  trouble.  He  was  a  solitary  in 
the  universe  of  being.  There  was  a  God  in  heaven, 
there  were  men  on  earth,  but  there  was  a  God-man  no- 
where. Christ  felt  as  one  left  to  himself,  altogether 
alone  :  as  one  also  against  whom,  at  this  moment,  the 
whole  universe  seemed  to  be  turned  ;  therefore  he  adds, 
"  There  is  none  to  help."  I  look  above,  around,  below, 
but  there  is  no  friend  at  hand.  "  I  looked  on  my  right 
hand  and  beheld,  but  there  was  no  man  that  would 
know  me ;  refuge  failed  me ;  no  man  cared  for  my 
soul,"  Psa.  cxlii.  4.  "I  am  as  a  sparrow  alone  upon 
the  house-top,"  Psa.  cii.  7,  at  which  arrows  are  being 
aimed  from  every  quarter.  The  bird  uses  not  her  wings 
to  flee,  for  she  sees  not  the  danger.  But  here  is  One 
whom  all  the  archers  wound — who  knows,  who  feels 
the  danger,  but  who  refuses  to  use  his  own  power  to  free 
himself.  He  waits  till  God  shall  help  him.  Therefore 
he  does  nothing  but  pray.  Hear  how  he  perseveres  in 
supplication,  as  other  psalms  may  be  understood  to  rep- 
resent, "  Attend  unto  my  cry,  for  I  am  brought  very 
low,"  Psa.  cxlii.  6.  "  Save  me,  O  God,  for  the  waters 
are  come  in  unto  my  soul.  I  sink  in  deep  mire,  where 
there  is  no  standing  :  I  am  come  unto  deep  waters, 
where  the  floods  overflow  me.  I  am  weary  of  my  cry- 
ing :  my  throat  is  dried  :  mine  eyes  fail  while  I  wait  for 
my  God.  They  that  hate  me  without  a  cause  are  more 
than  the  hairs  of  my  head  :  they  that  would  destroy  me, 
being  mine  enemies  wrongfully,  are  mighty,"  Psa.  lxix.  1. 


136  THE    ENTREATY. 

How  wonderful  and  exemplary,  O  Christian,  is  this 
conduct  of  our  suffering  Lord  !  It  proves  him  to  have 
been  more  than  man !  His  resignation  and  meekness 
under  trial,  his  patience  and  perseverance  in  waiting 
upon  the  expected  help  of  God,  are  indeed  human  vir- 
tues, but  exhibited  in  him  with  superhuman,  and  Divine, 
power.  He  could  have  proved  his  own  effectual  helper. 
A  single  request  in  prayer  to  his  Father,  would  have 
brought  twelve  legions  of  angels  to  his  deliverance,  Matt, 
xxvi.  53,  54.  And  what  mere  man,  having  such  re- 
sources at  command,  would  not  have  availed  himself  of 
one,  or  more,  or  all,  of  them,  for  his  help  ?  What  mere 
man  could  thus  leave  himself  in  the  hands  of  his  ene- 
mies, and  only  exercise  against  them  the  voice  of  prayer? 
Jesus  on  the  cross  is  God  incarnate.  None  but  himself 
could  have  said,  M  There  is  none  to  help,"  and  yet  not 
make  haste  to  be  his  own  helper.  He  is  hanging  in 
death  as  our  surety  sacrifice,  and  he  is  praying  as  the 
high  priest  of  our  profession.  Imitate,  then,  his  exam- 
ple, O  Christian,  however  forsaken,  and  forlorn,  thy  cir- 
cumstances may  be.  Learn  that  your  strength  and 
safety  lie  in  Jehovah.  Learn  that  there  are  periods  in 
which  you  can  only  leave  yourself  to  him,  by  leaving 
yourself  to  your  enemies.  He  that  believeth,  shall  not 
make  haste,  Isa.  xxviii.  16.  He  that  believeth  shall  not 
be  ashamed,  Rom.  x.  11.  He  that  believeth  shall  not 
be  confounded,  1  Pet.  ii.  6.  Why?  Because  he  that 
believes  will  pray  ;  and  to  him  that  prays  and  believes 

"  NOTHING     SHALL     BE     IMPOSSIBLE,"    Matt.    XVU.    20. 

How?  Because  the  omnipotence  and  faithfulness  of 
Jehovah,  Father,  Son,  and  Holy  Spirit,  are  immediately 
engaged,  and  expressly  covenanted,  to  aid  him,  by  this 
promise,  "  Call  upon  me  in  the  day  of  trouble ;  I  will 
deliver  thee,  and  thou  shalt  glorify  me,"  Psa.  1.  15. 


THE  ASSAULT. 


Verses  12,  13. — Many  bulls  have  co-mpassed  me:  strong  bulls 
of  Bashan  have  beset  me  round.  They  gaped  upon  me  with 
their  mouths,  as  a  ravening  and  a  roaring  lion. 

In  these  and  a  few  of  the  following  verses,  our  Lord 
more  particularly  specifies  the  enemies  that  surrounded 
him,  and  the  miseries  which  he  endured.  He  spreads 
his  trouble  before  the  Lord,  as  if  he  would  arouse  the  at- 
tention of  Heaven  by  the  minuteness  of  detail,  and 
prove  the  reality  of  his  distress,  by  enumerating  its  sev- 
eral and  most  prominent  features. 

He  begins  with  his  enemies;  he  compares  them  to 
"  bulls,"  to  "  strong  bulls  of  Bashan."  In  that  fertile 
country,  this  animal  was  nurtured  to  its  greatest  perfec- 
tion ;  there  it  attained  its  full  power  and  vigour.  The 
characteristics  of  various  animals  have  been  figuratively 
applied,  in  every  age  and  country,  to  represent  those  of 
man.  The  pen  of  inspiration  has  here  represented  the 
enemies  of  our  Lord,  by  the  significant  emblem  of  strong 
bulls.  These  animals  are  remarkable  for  the  proud, 
fierce,  and  sullen  manner,  with  which  they  exercise 
their  great  strength.  Such  were  the  persecutors  who 
now  beset  our  Lord.  These  were,  first,  human,  and 
secondly,  spiritual  foes ;  and  both  were  alike  distin- 
guished by  that  proud,  fierce,  and  sullen  manner  in 
which  they  assaulted  him. 

When  contemplating  the  crucifixion  of  our  Saviour,  it 
is  difficult  to  keep  at  all  times  before  the  mind  the  fact, 
that  spirits  of  darkness  were  as  really,  and  as  busily,  en- 

12* 


138  THE    ASSAULT. 

gaged  there,  as  were  human  beings.  Indeed,  we  must 
suppose  that  the  latter,  before  they  could  reach  such  a 
height  of  malicious  cruelty  and  wickedness,  must  have 
been  actuated  by  malevolent  spirits  ;  their  wickedness 
was  fostered  and  directed  by  a  power  superior  to  them- 
selves ;  their  pouting  lips,  their  wagging  heads,  their 
pointing  fingers,  and  their  taunting  tongues,  were  ani- 
mated by  Satanic  influence.  The  spirits  of  darkness 
had  thus  a  double  advantage  in  their  assaults.  Their 
own  attacks  could  only  be  directed  immediately  on  the 
spirit  of  our  Lord.  But  whenever  they  desired  to  bring 
any  particular  temptation  to  bear  with  all  possible  force, 
they  would  avail  themselves  of  the  members  of  these 
men's  bodies,  to  give  it  human  utterance,  and  to  assail 
the  outward  senses,  at  the  instant  they  assaulted  the  in- 
ner man.  Such  was  the  strait  in  which  our  Lord  was 
placed.  Many  bulls  and  strong,  had  beset  him  round. 
He  feels  the  helplessness  of  his  condition — he  tells  it  to 
his  God. 

Imagine  you  behold  a  fellow-creature  closely  pursued ; 
not  only  one  enraged  animal,  but  a  whole  herd  fall  upon 
him  ;  they  trample  him  under  foot ;  they  surround  him 
on  every  side,  and  low  against  him ;  they  strike  him 
with  their  horns ;  they  toss  him  to  and  fro ;  they  rush 
upon  him  with  one  accord.  What  horror,  what  fearful- 
ness,  what  helplessness,  are  pictured  in  this  condition ! 
Just  so  was  it  now  with  our  Lord  upon  the  cross.  We 
may  well  imagine  him  to  say  with  the  Psalmist,  "  My 
heart  is  sore  pained  within  me  ;  and  the  terrors  of  death 
are  fallen  upon  me.  Fearfulness  and  trembling  are 
come  upon  me,  and  horror  hath  overwhelmed  me.  And 
I  said,  Oh  that  I  had  wings  like  a  dove  ;  for  then  would 
I  fly  away,  and  be  at  rest,"  Psa.  lv.  4 — 6.  Great,  indeed, 
was  that  strait  in  which  our  Lord  was  placed  upon  the 
cross.     On  all  sides  he  was  encompassed,  from  ail  sides 


THE    ASSAULT.  139 

assailed.  With  persevering  impetuosity  would  the  vari- 
ous powers  of  darkness  press  our  Lord  with  their  differ- 
ent temptations,  throwing  themselves,  as  it  were,  upon 
his  spirit.  The  trouble  was  near  indeed.  Christ  was 
alone.  At  every  instant  he  had  to  repel  innumerable 
temptations.  This  is  done  by  men,  as  well  as  by  unem- 
bodied  spirits,  by  a  direct  effort  of  the  will.  Christ's  hu- 
man soul  was  incessantly  called  upon  to  exercise  its  holy 
will  in  the  rejection  of  these  temptations ;  and  it  need 
scarcely  be  added,  that  a  temptation,  whether  presented 
audibly,  visibly,  or  mentally,  cannot  possibly  leave  any 
stain  when  rejected  by  the  will.  Let  this  be  pondered. 
Many  individuals  feel  averse  to  think  that  Christ  was  di- 
rectly tempted  by  Satan,  not  distinguishing  sufficiently 
the  difference  between  the  suggestion,  and  the  reception, 
of  evil.  It  is  important  to  clear  this  point.  Every  person 
may  readily  perceive,  that  no  guilt  could  result  from  our 
Lord's  hearing  a  temptation  uttered  by  the  mouths  of 
these  taunting  men.  So,  likewise,  no  moral  stain  could 
be  left,  when,  without  human  instrumentality,  the  wicked 
spirits  darted  their  suggestions  into  the  Saviour's  mind.  In 
the  one  case,  the  evil  word  he  heard  was  rejected,  and  in 
the  other,  the  fiery  dart  he  felt  was  cast  off,  by  the  instan- 
taneous activity,  and  holy  energy,  of  our  Saviour's  will. 
The  apostle  exhorts  us  to  take  the  shield  of  faith, 
wherewith  we  shall  be  able  to  quench  all  the  fiery  darts 
of  the  devil,  Eph.  vi.  16.  It  was  this  shield  that  our 
Lord  held  fast.  Pressed  on  every  side,  pinioned  in 
his  body,  wounded  in  his  soul  by  that  sharpest  of  all 
spears,  the  curse  of  God,  Christ  was  now  placed  in  the 
greatest  strait  that  ever  any  immortal  spirit  knew.  The 
sons  of  pride  stood  round  his  cross.  Well  fed  and  clothed, 
pampered  with  all  luxury,  stout  and  strong,  like  bulb 
from  the  rich  pastures  of  Bashan,  they  stood  and  lowed 
against  their  crucifying  victim.     Relentless  and  sullen. 


140  THE    ASSAULT 

never  once  did  they  show  him  the  remotest  pity  ;  fierce 
and  proud,  their  words  and  taunts  were  selected  with 
most  bitter  and  cruel  ingenuity ;  savage  in  their  malice, 
they  left  nothing  undone  which  could  wound  and  lacer- 
ate his  feelings.  What  these  corporeal  foes  did  visibly, 
and  audibly,  was  an  outward  picture  of  what  proud, 
fierce,  and  sullen  spirits  were  doing  inwardly.  Wrest- 
ling in  their  great  might  with  the  spiritual  energy  of  our 
Lord,  they  gave  unceasing  vent  to  their  malicious  insin- 
uations ;  thrusting  themselves  close  upon  his  spirit  with 
fierce  impetuosity,  they  endeavoured  to  obtain  an  entrance 
into  the  inner  chambers  of  his  will.  Incessant  and  in- 
numerable were  the  temptations  with  which  they  be- 
sieged him  ;  but  all  in  vain.  An  Almighty  and  immac- 
ulate Will  resided  in  the  crucified  frame  of  Jesus  of 
Nazareth. 

So  wild,  impetuous,  and  furious,  was  this  assault  of 
men  and  devils,  that  our  Lord  adds,  "  They  gaped  upon 
me  with  their  mouths,  as  a  ravening  and  a  roaring  lion," 
verse  13.  The  deceitful  couching,  the  sudden  spring,  the 
fearful  roar,  the  tearing  power  of  the  lion,  give  another 
representation  of  the  enemies  of  the  Redeemer,  and  of 
the  nature  of  their  assaults.  Hear  how  he  speaks  of 
them  in  the  57th  Psalm,  4th  verse,  "  My  soul  is  among 
lions  ;  and  I  lie  even  among  them  that  are  set  on  fire, 
even  the  sons  of  men,  whose  teeth  are  spears  and  arrows, 
and  their  tongue  a  sharp  sword."  The  cunning  and 
treachery  of  the  feline  species,  may  be  fitly  chosen  as 
emblematic  of  our  Saviour's  enemies.  The  Pharisees 
and  scribes  had  often  laid  wait  for  him ;  they  sent  per- 
sons to  feign  themselves  just  men,  who  should  entangle 
him  in  his  talk.  Now  then,  that  they  had  laid  their 
paw  of  power  upon  their  prostrate  victim,  they  were 
ravening  in  his  blood,  and  satiating  their  glaring  eyes 
with  the  sight  of  his  mangled  and  quivering  body.     "  In 


THE    ASSAULT.  L4l 

mine  adversity  they  rejoiced,  and  gathered  themselves 
together :  yea,  the  abjects  gathered  themselves  together 
against  me,  and  1  knew  it  not ;  they  did  tear  me,  and 
ceased  not.  With  hypocritical  mockers  in  feasts,  they 
gnashed  upon  me  with  their  teeth.  Lord,  how  long 
wilt  thou  look  on  ?  rescue  my  soul  from  their  destruc- 
tions, my  darling  from  the  lions,"  Psa.  xxxv.  15 — 17. 


THE  FAINTNESS. 


Verse  14. — I  am  poured  out  like  water,  and  all  my  bcnes  are 
out  of  joint :  my  heart  is  like  wax,  it  is  melted  in  the  midst 
of  my  bowels. 

The  most  strenuous  efforts  of  the  combined  Powers  of 
Darkness — the  most  cruel  taunts  and  sorest  torments  of 
men — could  make  no  unholy  impression  on  the  spirit  of 
the  great  Redeemer.  His  flesh ,  however,  felt  the  effects 
of  their  assaults.  His  blessed  body  was  exquisitely  sus- 
ceptible of  impression.  It  could  suffer,  it  could  languish, 
it  could  die. 

Our  Lord  evinces,  by  the  words  of  this  verse,  how  in- 
tensely he  feels  the  weakness  of  his  earthly  vessel.  What 
expressive  terms  convey  the  knowledge  of  it  to  our 
minds  !  We  can  more  readily  sympathize  in  the  bodily 
sensations  which  our  Lord  experienced,  than  in  the  men- 
tal and  spiritual  anguish  which  he  endured. 

He  was  stretched.  We  know  what  pains  ensue 
to  a  limb  or  a  finger,  that  is  kept  in  one  unvarying  posi- 
tion, even  for  a  few  minutes.  Christ  had  now  been 
stretched  for  nearly,  as  some  think,  six  hours. 

He  was  transfixed  with  nails.  The  most  tender 
parts  of  his  body,  the  hands  and  feet,  where  the  nerves 
of  sensation  are  most  numerous,  and  close  together,  were 
pierced  with  large  strong  nails.  We  know  what  we  feel 
when  a  thorn,  which  we  can  scarcely  discern,  lodges  in 
our  skin. 

He  was  racked  to  dislocation.  When  the  ele- 
vated cross  settled  into  its  socket,  the  jerk  must  have  sha- 


THE    FAINTNESS.  143 

ken  the  crucified  person  with  great  violence.  A  racking 
jar  must  have  been  felt  throughout  the  entire  frame. 
Every  muscle  would  be  stretched,  and  the  ligaments  of 
the  joints  strained,  From  what  we  must  conceive  to 
have  been  the  previous  enfeebled  state  of  our  Lord's  body, 
we  conclude  that  its  muscular  power  must  have  been 
greatly  diminished.  It  is  not  improbable  but  that,  with 
the  shock,  the  ligaments  would  not  only  be  strained,  but 
also  would  give  way,  so  that  partial  or  entire  dislocation 
ensued,  especially  in  the  wrist,  elbow,  and  shoulder,  of 
each  arm.  The  text  informs  us  that  it  was  so.  "  All 
my  bones  are  out  of  joint."  Not  one  was  broken,  but 
most,  or  all,  were  dislocated. 

His  body  was  burdened  with  its  own  weight. 
Having  hung  for  so  many  hours,  the  strain  on  every 
part  of  the  frame  would  increase  with  every  succeeding 
moment.  The  gradual  elongation  of  the  muscles  must 
necessarily  weaken  them.  Strong  spasms,  incessant 
aches,  and  shooting  pangs,  would  still  further  incapa- 
citate them  for  the  office  of  sustaining.  The  depressed 
body,  dragging  thus  from  the  arms,  would  sink  upon 
itself.  It  is  uncertain  whether  there  were  any  projecting 
pin  in  the  centre  of  the  cross,  to  sustain  part  of  the  weight 
of  the  body.  If  there  were  none,  as  some  think,  then 
the  entire  weight  must  have  been  suspended  from  the 
hands.  The  loins,  loosened  by  intense  agony,  would  be 
incapable  of  yielding  to  the  limbs  that  strength  which 
was  necessary  to  maintain  them  in  an  upright  position. 
The  knees  therefore  would  be  bent  forward  in  utter 
weakness.  The  wounds  in  the  hands  would  conse- 
quently be  torn,  and  greatly  enlarged.  The  heel  also, 
and  that  part  of  the  foot  which  was  above  the  nail, 
would  be  pressed  with  painful  force  upon  the  iron. 

He  was  faint.  Such  a  feeling  of  languor  and  faint- 
ness  supervened,  that  language  fails  to  express  it,  and 


144  THE    FAINTNESS. 

the  emblem  of  "  water  poured  out"  is  employed  to  repre- 
sent it.  As  the  water  falls  from  the  vessel  to  the  earth, 
see  how  its  particles  separate  farther  and  farther  from 
each  other.  Its  velocity  increases  as  it  falls.  It  has  no 
power  to  stay  itself  mid-way,  much  less  to  return  to  its 
place.  It  is  the  very  picture  of  utter  weakness.  Such 
was  our  Lord's  experience.  The  sensations  we  feel 
when  about  to  faint  away  are  extremely  distressing. 
We  appear  to  our  own  consciences  to  be  nothing  but 
weakness — as  water  poured  out:  every  bone  feels  re- 
laxed and  out  of  joint ;  it  seems  as  though  we  had  none  ; 
the  strength  of  bone  is  gone,  the  knitting  of  the  joints 
loosened,  and  the  muscular  vigour  fled.  A  sickly  giddi- 
ness overcomes  us.  We  have  no  power  to  bear  up.  All 
heart  is  lost.  Our  strength  disappears,  like  that  of  wax, 
of  melting  wax,  which  drops  upon  surrounding  objects, 
and  is  lost.  Daniel  thus  describes  his  sensations  on  be- 
holding the  great  vision,  "  There  remained  no  strength 
in  me ;  for  my  vigour  was  turned  into  corruption,  and  I 
retained  no  strength,"  Dan.  x.  8.  In  regard,  however 
to  the  faintness  which  our  Lord  experienced,  we  ought 
to  notice  this  additional  and  remarkable  circumstance, 
that  he  did  not  altogether  faint  away.  The  relief  of  in- 
sensibility he  refused  to  take.  When  consciousness 
ceases,  all  perception  of  pain  is  necessarily  and  instantly 
terminated.  But  our  Lord  retained  his  full  conscious- 
ness throughout  this  awful  scene ;  and  patiently  en- 
dured for  a  considerable  period  those,  to  us,  insupportable 
sensations,  which  precede  the  actual  swoon. 

Let  the  afflicted  Christian,  when  sunk  alike  in  health 
and  spirits,  and  passing,  it  may  be,  out  of  one  faint  into 
another,  endeavour  to  think  of  the  Saviours  faintness  on 
the  cross.  The  elder  brother  can  sympathize  with  us 
even  in  such  an  extremity  of  feeling.  Remember  how 
meekly  he  bore  his  own  affliction  ;  how  tenderly  he  feels 


THE    FAINTNESS.  V  145 


\s.£Lc. 


for  the  most  unworthy  of  his  brethren  in  their  distresses. 
Call  to  mind  that  compassionate  consideration  which 
he  exhibited  in  the  days  of  his  flesh,  towards  the  multi- 
tudes that  followed  him.  Matt.  ix.  36.  Hear  how  he 
speaks  to  his  disciples,  "  I  will  not  send  them  away  fast- 
ing, lest  they  faint  in  the  way,"  Matt.  xv.  32.  Now 
that  he  is  ascended  to  the  highest  heavens,  his  heart  is 
as  full  of  sympathy  as  before.  Whilst  therefore  you 
would  desire  that  he  should  regard  your  present  trial, 
direct  your  own  attention  in  like  manner  to  his  former 
affliction.  The  sympathy  between  Jesus,  the  head,  and 
your  soul,  as  a  member  of  his  spiritual  body,  will  thus 
be  consummated.  The  very  lowest  depth  of  your  experi- 
ence, shall  find  that  of  Christ  beneath  it.  Sink,  then, 
and  fail,  as  may  both  heart  and  flesh,  the  sympathy  of 
Jesus-God  will  fail  you  never.  Therefore,  let  all  afflicted 
Christians  attentively,  and  fully,  and  unremittingly, 
"consider  him  that  endured,"  lest  they  become 
"  wearied,  and  faint  in  their  minds,"  Heb.  xii.  3.  Though 
faint,  let  them  be  still  pursuing,  under  the  Captain  of 
their  salvation,  against  all  their  enemies,  Judges  viii.  4. 
Yea,  though  the  outward  man  perish,  there  is  no  cause 
to  faint,  2  Cor.  iv.  16.  Even  though  darkness  envelope 
them,  let  not  their  hearts  despond.  "Why  sayest  thou, 
O  Jacob,  and  speakest,  O  Israel,  My  way  is  hid  from  the 
Lord,  and  my  judgment  is  passed  over  from  my  God? 
Hast  thou  not  known,  hast  thou  not  heard,  that  the 
everlasting  God,  the  Lord,  the  Creator  of  the  ends  of  the 
earth,  fainteth  not,  neither  is  weary  ?  He  giveth  power 
to  the  faint,  and  to  them  that  have  no  might  he  increas- 
eth  strength.  Even  the  youths  shall  faint  and  be  weary, 
and  the  young  men  shall  utterly  fall :  but  they  that  wait 
upon  the  Lord  shall  renew  their  strength ;  they  shall 
mount  up  with  wings  as  eagles ;  they  shall  run,  and  not 

13 


146  THE    FAINTNESS. 

be  weary  ;  and  they  shall  walk,  and  not  faint/'  Isa.  xl. 
27—31. 

If  then,  O  Christian,  thou  faintest  in  the  day  of  adver- 
sity, may  we  not  say,  "  thy  strength  is  small  ?"  Prov. 
xx  iv.  10.  Christ  is  given  of  God  to  be  our  strength. 
Lay  hold  on  him,  and  thou  shalt  be  invincible.  Pray 
fervently  to  the  Holy  Spirit  to  inspire  thee  with  the  mind 
that  was  in  Jesus ;  to  impart  to  thee  the  same  desires 
and  earnest  longings  which  filled  his  heart.  It  was  not 
with  mere  pain,  that  he  was  faint.  It  was  not  with 
anxiety  to  be  freed  from  affliction,  that  his  spirit  melted. 
It  was  with  intense  desires  after  God,  with  unutterable 
emotions  under  his  Father's  withdrawal,  that  Christ's 
heart  was  poured  out  like  water.  We  may  suppose  these 
to  be  his  words,  "  My  soul  longeth,  yea,  even  fainteth  for 
the  courts  of  the  Lord  ;  my  heart  and  my  flesh  crieth 
out  for  the  living  God,"  Psa.  lxxxiv.  2.  "  O  God,  thou 
art  my  God  ;  early  will  I  seek  thee :  my  soul  thirsteth 
for  thee,  my  flesh  longeth  for  thee.  My  soul  followeth 
hard  after  thee,"  Psa.  lxiii.  1,  8.  This  was  the  "  one 
thing"  which  Christ  desired,  which  he  sought  after.  Is 
this  also  the  chief  happiness  of  your  heart  ?  Is  the  en- 
joyment of  God's  favour — the  return  of  his  presence  of 
light  and  love — the  principal  subject  of  your  prayers,  the 
first  and  last  object  of  your  hopes,  anxieties,  and  desires  ? 
Then  fear  not,  neither  despair.  Weep,  and  mourn,  yet 
do  not  despond.  Sow  many  prayers,  cast  forth  your 
supplications,  plant  your  petitions  without  ceasing,  and 
in  due  season  you  shall  reap,  if  you  faint  not.  GaL. 
vi.  9. 


THE  EXHAUSTION. 


Verse  15. — My  strength  is  dried  up  like  a  potsherd,  and  my 
tongue  cleaveth  to  my  jaws  ;  and  thou  hast  brought  me  into 
the  dust  of  death 

Though  the  faintness,  mentioned  in  the  preceding 
verse,  never  reached  its  crisis,  yet  it  was  followed  by 
complete  exhaustion.  This  was  the  natural  effect 
of  crucifixion.  We  have  remarked  that  our  Lord's  body 
was  stretched,  was  transfixed  with  nails,  was  racked  to 
dislocation,  was  burdened  with  its  own  weight,  and  was 
oppressed  by  faintness.  We  now  further  observe,  that 
inflammation  must  have  commenced  early,  and  vio- 
lently, in  the  wounded  parts — have  been  quickly  impart- 
ed to  those  that  were  strained — and  have  terminated  in 

a  HIGH  DEGREE  OF  FEVERISH  BURNING  OVER  THE 

whole  body.  The  animal  juices  would  thus  be  dried 
up,  and  the  watery  particles  of  the  blood  absorbed.  The 
skin,  parched  by  the  scorching  sun  till  mid-day,  would 
be  unable  to  imbibe,  or  supply,  any  moisture.  The  loss 
of  blood,  at  the  hands  and  feet,  would  hasten  the  desic- 
cation. Hence  our  Lord  says,  "  My  strength  is  dried  up 
like  a  potsherd,  and  my  tongue  cleaveth  to  my  jaws." 
The  fever  would  devour  his  small  remaining  strength 
And  thirst,  that  most  intolerable  of  all  bodily  priva- 
tions, must  have  been  overpowering.  His  body  appeared^ 
to  his  feeling,  like  a  potsherd  that  had  been  charred  in 
the  potter's  kiln.  It  seemed  to  have  neither  strength,  noi 
substance,  left  in  it.  So  feeble  had  he  become,  so  parched 
and  dried  up,  that  clamminess  of  the  mouth,  one  of 


148  THE    EXHAUSTION. 

the  forerunners  of  immediate  dissolution,  had  already 
seized  him.  "  My  tongue  cleaveth  to  my  jaws,  and  thou 
hast  brought  me  into  the  dust  of  death." 

"  For  our  sakes  Christ  yielded  himself  like  '  water' 
without  resistance,  to  the  violence  of  his  enemies ;  suffer- 
ing his  '  bones,'  in  which  consisteth  the  strength  of  the 
frame,  to  be  distended  and  dislocated  upon  the  cross; 
while,  by  reason  of  the  fire  from  above,  to  the  burning 
heat  of  which  this  paschal  lamb  was  exposed,  his  heart 
dissolved  and  melted  away.  The  intenseness  of  his  pas- 
sion, drying  up  all  the  fluids,  brought  on  a  thirst  torment- 
ing beyond  expression,  and  at  last  laid  him  low  in  the 
grave.  Never,  blessed  Lord,  was  love  like  unto  thy  love  ! 
Never  was  sorrow  like  unto  thy  sorrow !  Thy  spouse 
and  body  mystical,  the  Church,  is  often  in  a  degree  con- 
formed unto  thee,  and  as  thou  wert,  so  is  she  in  this 
world." — Bishop  Home  on  the  Psalms. 

The  statement  of  this  verse  may  be  illustrated,  by  the 
situation  of  a  soldier  expiring  on  the  field  of  battle.*  Of 
a  late  excellent  officer,  and  exemplary  Christian,  it  is  re- 
corded, that  he  "  lay  wounded,  naked,  bleeding,  and 
helpless,  for  two  days  and  two  nights,  exposed  to  the  in- 
tense heat  of  a  burning  sun,  and,  what  every  soldier, 
whose  lot  it  has  been  to  lie  wounded  on  a  field  of  battle, 
knows  to  be  more  dreadful  than  any  or  all  circumstances 
of  suffering  united  together,  to  the  want  of  water." 
He  says,  "  At  this  dreadful  period  of  pain  and  destitution, 
I  was  lying  naked  on  a  bank  of  scorching  sand,  fainting 
from  time  to  time  with  loss  of  blood,  and,  from  the  seve- 
rity of  my  wounds,  unable  to  move,  I  was  assailed  with 
the  rage  of  intolerable  thirst.  Mere  weakness,  approach- 
ing to  insensibility,  induced  at  length  a  kind  of  resigna- 
tion, and  even  a  hope  that  a  few  hours  would  put  a  pe- 
riod to  my  sufferings." — Governor  MelvilVs  Memoirs. 

*  Poole's  Synopsis. 


THE    EXHAUSTION.  149 

Such  is  the  natural,  human,  feeling,  under  protracted 
sufferings.  But  the  grand  desire  of  our  Lord,  was  not 
their  mere  termination,  but  the  return  of  the  light  of  his 
Father's  countenance.  However  severe  were  his  bodily- 
pains,  they  appeared  to  him  as  nothing  in  comparison 
with  this,  that  the  consolations  of  God's  presence  should 
be  absent  from  him,  when  he  was  on  the  very  point  of 
expiring.  He  therefore  complains  of  it,  sets  it  forth  as 
an  argument,  "  Thou  hast  brought  me  into  the  dust  of 
death  ;"  as  if  he  would  say,  "  And  dost  thou  still  leave 
me,  when  I  sink  exhausted  under  the  last  enemy  ?" 

Sad  and  sorrowful  condition  to  which  the  Saviour  of 
the  world  was  reduced  !  Grievous,  indeed,  is  sin,  when 
we  see  what  it  cost  the  Saviour  !  Thy  sins,  O  reader, 
brought  Jesus  to  this  extremity  !  He  endured  the  agony 
of  a  raging  thirst,  that  thou  mightest  drink  of  the  river 
of  God's  pleasure.  Go  down,  then,  deep  into  the  foun- 
tain of  thy  heart.  Let  the  wounds  of  Jesus  open  all  the 
springs.  Bring  forth  the  tears  of  true  contrition  and 
penitence,  to  satisfy  the  longing  desire  of  him  who  thirsts 
for  thy  soul's  eternal  welfare.  Be  not  like  the  unfeeling 
potsherds  of  this  world,  who  strive  against  their  Maker, 
Isa.  xlix.  5.  Say  not  thy  sins  are  few  in  number,  and 
not  aggravated  in  their  nature.  One  sin  thrust  Adam 
out  of  paradise.  Thy  one  sin,  either  brought  Christ  to 
this  cross,  or  will  bring  thee  to  perdition.  Repent !  Re- 
pent !  Shall  Jesus  thirst,  and  thirst  for  thee,  and  wilt 
thou  grudge  him  a  tear  ?  Shall  His  tongue  be  power- 
less, and  wilt  thou  not  speak  for  it,  and  say,  "  Sad,  sad 
day  in  which  I  sinned  !  Cursed  be  the  guilt  with  which 
I  crucified  my  Saviour  !"  Fall  upon  thy  knees,  and 
pray,  "  Lord,  make  me  to  weep  over  myself  and  thee. 
Help  me  to  learn  the  atrocity  of  my  sins,  in  the  severity 
of  thy  sorrows."  This  is  both  thy  duty,  and  thy  privi- 
lege, fellow-sinner.     Lest  angels  weep  over  thy  death- 

13* 


150  THE    EXHAUSTION. 

bed,  weep  thou  with  thy  dying  Lord.  His  stripes  will 
heal  thee.  His  wounds  will  cure  thee  His  sorrows  will 
comfort  thee. 

Blest  Balm  of  Gilead  !  bruised  to  be  our  medicine ! 
I  feel  thy  bruises  as  my  own.  They  are  mine,  and  they 
are  thine :  for  I  inflicted  them,  and  thou  didst  bear  them. 
Amazing  partnership  of  sin  and  sorrow !  The  sin  is 
mine,  the  sorrow  thine.  Yet  mine  thou  takest,  and 
thine  mine  makest.  So  now  thy  sorrow's  mine,  and  all 
my  sins  are  thine.  O  wonderful  exchange  of  love  and 
grace,  with  gratitude  and  sympathy ! 


THE  PIERCING. 


Verse  16. — For  dogs  have  compassed  me  :  the  assembly  of  the 
widked  have  enclosed  me :  they  pierced  my  hands  and  my  feet. 

So  varied,  and  so  great,  was  the  malignity  exhibited 
by  the  enemies  of  our  Lord,  that  the  characteristics  of 
two  species  of  ferocious  animals,  were  not  adequate  to  its 
representation.  Another  emblematical  figure  is  there- 
fore introduced.  The  assembly  of  the  wicked  is  com- 
pared to  that  of  dogs,  who  haunt  about  the  cities,  prowl 
in  every  corner,  snarl  over  the  carrion,  and  devour  it  all 
with  greediness.  Like  the  wild  cry  of  dogs  in  pursuit, 
with  unfailing  scent  tracking  their  victim,  vigilance  of 
eye  on  all  its  movements,  and  a  determination  which 
nothing  can  falter,  they  run  it  on  to  death.  The  oriental 
mode  of  hunting,  both  in  ancient  and  modern  times,  is 
murderous  and  merciless  in  the  extreme.  A  circle  of 
several  miles  in  circumference  is  beat  round  ;  and  the 
men,  driving  all  before  them,  and  narrowing  as  they  ad- 
vance, inclose  the  prey  on  every  side.  Having  thus  made 
them  prisoners,  the  cruel  hunters  proceed  to  slaughter  at 
their  own  convenience.  So  did  the  enemies  of  our  Lord. 
Long  before  his  crucifixion,  it  is  recorded  that  they  used 
the  most  treacherous  plans  to  get  him  into  their  power. 
The  scribes  and  the  pharisees  began  to  urge  him  vehe- 
mently, and  to  provoke  him  to  speak  of  many  things  ; 
laying  wait  for  him,  and  seeking  to  catch  something  out 
of  his  mouth,  that  they  might  accuse  him,  Luke  xi.  53, 
54.  And  they  watched  him,  and  sent  forth  spies  which 
should  feign  themselves  just  men,  that  they  might  take 


152  THE    PIERCING. 

hold  of  his  words,  that  so  they  might  deliver  him  into 
the  power  and  authority  of  the  governor,  Luke  xx.  20. 
Having  marked  their  victim,  having  chosen  their  oppor- 
tunity, having  tracked  him  to  his  usual  resort,  the  dogs 
compassed  him,  the  wicked  enclosed  him.  Judas,  who 
"  knew  the  place,"  "  came,  and  with  him  a  great  multi- 
tude with  swords  and  staves,"  John  xviii.  2,  and  Matt, 
xxvi.  47  :  and  they  laid  hold  on  him  and  led  him  away. 
"  And  as  soon  as  it  was  day,  the  elders  of  the  people,  and 
the  chief  priests,  and  the  scribes,  came  together,  and  led 
him  into  their  council,"  Luke  xxii.  66.  "  Of  a  truth, 
Lord,  against  thy  holy  child  Jesus,  both  Herod  and 
Pontius  Pilate,  with  the  gentiles  and  the  people  of  Israel, 
were  gathered  together,"  Acts  iv.  27. 

Thus  was  our  Lord  pursued  to  death — surrounded  on 
all  sides — by  wicked  hands  taken,  and  crucified,  and 
slain.  Like  a  stag  in  the  midst  of  the  hunters,  he  saw 
no  way  to  turn.  "  The  archers  sorely  grieved  him,  and 
shot  at  him,"  Gen.  xlix.  25.  That  he  might  not  escape, 
they  pierced  his  hands  and  his  feet.  They  did  not  ex- 
pedite his  death.  His  wounds  were  in  the  limbs,  not  in 
the  vital  parts,  lest  he  should  too  soon  be  gone.  The 
wicked  Lords  of  the  Philistines  said,  "  Call  for  Samson 
that  he  may  make  us  sport,"  Judges  xvi.  The  cry  in 
Pilate's  court  was,  "  Crucify  him,  crucify  him ;"  not 
merely  "  Away  with  him  from  the  earth,"  but  "  Away 
with  him  in  the  most  shameful  manner,  and  with  the 
most  excruciating  torments,  that  the  laws  allow."  Not- 
withstanding the  infatuated  madness  of  the  moment,  the 
Jews  remembered  that  it  was  not  lawful  for  them  to  put 
any  man  to  death.  Nor,  indeed,  would  the  severest  of 
their  own  legal  punishments  have  satisfied  their  malice. 
They  appear  glad  for  once  to  be  under  Roman  law,  that 
they  may  insure  for  their  victim  a  Roman  punishment. 
Herod  and  Pilate  dismissed  their  enmity,  and  the  hypo- 


THE    PIERCING.  153 

critical  mob  cried  out,  "  We  have  no  king  but  Coesar." 
The  expostulations  of  the  relenting  governor  only  in- 
censed their  rage.  His  attempt  to  deliver  himself  from 
the  guilt  of  pronouncing  condemnation  on  the  innocent, 
made  them  only  the  more  eager  to  take  it  upon  them- 
selves, "  His  blood  be  on  us  and  on  our  children."  Aw- 
ful legacy  of  imprecation,  which  their  posterity  to  this 
day  inherit!  The  outrageous  clamour  of  the  priests 
and  of  the  people  prevailed  ;  the  wavering  judge  gave 
sentence  for  the  ignominious  and  cruel  execution.  On 
Calvary  they  had,  at  last,  the  satisfaction  to  behold  him, 
firmly  grasped  in  the  lingering  death  of  the  Roman  cross. 
Of  all  sanguinary  punishments,  that  of  crucifixion  is  one 
of  the  most  dreadful.  No  vital  part  is  immediately  af- 
fected by  it.  The  hands  and  feet,  which  are  furnished 
with  the  most  numerous  and  sensitive  organs,  are  perfo- 
rated with  nails,  which  must  necessarily  be  of  some  size 
to  suit  their  intended  purpose.  The  tearing  asunder  of 
the  tender  fibres  of  the  hands  and  feet,  the  lacerating  of 
so  many  nerves,  and  bursting  of  so  many  blood-vessels, 
must  be  productive  of  intense  agony.  The  nerves  of  the 
hand  and  foot,  being  the  terminations  of  those  which  oc- 
cupy the  arm  and  leg ;  and  these  being  intimately  con- 
nected with  the  nerves  of  the  whole  body,  the  laceration 
of  the  former  must  be  felt  over  the  entire  frame.  Wit- 
ness the  melancholy  result  of  even  a  needless  puncture, 
in  any  one  of  these  remote  parts,  that  a  spasm  is  not  un- 
frequently  produced  in  the  muscles  of  the  face,  which 
locks  the  jaws  inseparably.  When,  then,  the  hands  and 
feet  of  our  blessed  Lord  were  transfixed  with  nails,  he 
must  have  felt  the  sharpest  pangs  shoot  through  every 
part  of  his  body.  Supported  only  by  his  lacerated  limbs, 
and  suspended  from  his  pierced  hands,  our  Lord  had 
nearly  six  hours'  torment  to  endure. 

Our  Jesus  is  thus  the  pierced  One.     He  was 


154  THE    1    jtflvclNG. 

pierced  in  his  head  by  the  thorns,  he  was  pierced  in  his 
back  by  the  scourge,  he  was  pierced  in  his  hands  and 
his  feet  by  the  nails,  and  he  was  pierced  in  his  side  by 
the  spear.  This  forms  one  proof  that  he  is  the  true 
Messiah.  O  Jew,  reach  hither  thy  finger,  and  behold 
his  hands ;  and  reach  hither  thy  hand,  and  thrust  it  into 
his  side,  and  be  not  faithless  but  believing.  The  prom- 
ise is  sure  ;  the  time  is  approaching,  (may  it  not  be  far 
off !)  concerning  which  he  has  declared,  "  I  will  pour 
upon  the  house  of  David,  and  upon  the  inhabitants  of 
Jerusalem,  the  Spirit  of  grace  and  of  supplications  ;  and 
they  shall  look  upon  ME  WHOM  THEY  HAVE 
PIERCED,  and  they  shall  mourn  for  him  as  one  mourn- 
eth  for  his  only  son  ;  and  shall  be  in  bitterness  for  him, 
as  one  that  is  in  bitterness  for  his  first-born,"  Zech.  xii. 
10.  Our  New  Testament  testifies  the  same  truth  with 
the  Old  Testament  which  the  disciples  of  Moses  vene- 
rate. They  were  written  by  the  same  Spirit  of  inspira- 
tion. The  light  which  guided  the  pen  of  Zechariah, 
directed  that  of  John ;  and  because  the  time  of  the  ac- 
complishment is  so  much  nearer,  the  latter  proclaims, 
"  Behold,  he  cometh  with  clouds,  and  every  eye  shall  see 
him,  and  they  also  which  PIERCED  him  :  and  all  kin- 
dreds of  the  earth  shall  wail  because  of  him,  even  so, 
amen,"  Rev.  i.  7.  Oh  that  multitudes  of  Jews  and  Gen- 
tiles may  be  prepared  for  that  day  !  May  the  Spirit  of 
life  come  into  the  dry  bones,  and  may  an  exceeding  great 
army  be  raised  up,  who,  as  faithful  soldiers  of  the  cross, 
will  not  be  ashamed  to  confess  the  faith  of  Christ  cruci- 
fied, but  will  fight  manfully  under  his  banner  against 
sin  and  the  world,  Satan  and  the  flesh. 

Look  hither,  also,  O  Christian !  The  bleeding  Sa- 
viour is  raised  up,  that  whosoever  looketh  unto  him  may 
be  healed.  As  the  Israelites  of  old  were  saved  from  in- 
stant, and  painful  dissolution,  by  turning  their  weeping 


THE    PIERCING.  165 

eyes  to  the  brazen  serpent ;  so  now  by  the  eye  of  faith, 
when  thou  lookest  to  Jesus  exalted  on  the  cross,  thou 
shalt  be  delivered  from  spiritual  and  eternal  death. 
"  Look  unto  me,  and  be  ye  saved,  all  ye  ends  of  the 
earth."  As  it  is  a  spiritual  or  moral  looking,  so  is  it  a 
spiritual  or  moral  salvation.  We  behold  in  Christ's  body 
the  effects  of  sin,  and  we  learn  to  hate  it,  as  the  cause 
of  evil  to  our  best  friend.  We  see  the  nails  driven 
through  his  quivering  flesh,  and  we  would  fain  pluck 
them  out  again,  and  cast  them  away.  But  we  learn 
that  our  sins  were  the  sharpest  piercings  which  our  Sa- 
viour felt,  and  we  hasten  to  remove  them.  As  we  would 
turn,  with  dismay  and  abhorrence,  from  the  sharp  spear, 
and  bloody  nails,  that  pierced  the  Saviour's  body,  so 
should  we  from  our  own  sins  and  transgressions.  This 
is  the  healing  of  the  soul  by  the  wounds  of  Jesus,  when 
the  piercing  of  his  body  affects  our  heart  with  hatred 
against  sin.  It  is  for  this  reason  that  he  is  named  Jesus, 
for  he  saves  his  people  from  their  sins,  Matt.  i.  21.  The 
safety  of  heaven  is  not  only  secured  to  them  at  last,  but 
the  salvation  of  holiness  is  imparted  to  them  at  present. 
They  are  saved  from  the  dominion  of  sin,  saved  from 
the  practice  of  sin,  and  saved  from  the  love  of  sin.  The 
sight  of  a  crucified  and  pierced  Saviour,  accomplishes 
this  great  work  in  their  hearts.  When  the  Spirit  of 
Light  opens  their  naturally  darkened  understanding  to 
apprehend  what  Christ  the  Lord  has  suffered  on  their 
behalf;  when  they  thus  "  look  on  him  whom  they  have 
pierced,"  they  begin  to  mourn  indeed,  and  to  be  in  bit- 
terness, because  their  best  friend  should  suffer  to  such  a 
degree,  and  that  their  sins  should  be  the  cause.  A  full 
and  generous  grief  takes  possession  of  their  breasts. 
They  feel  as  if  they  had  a  right  to  weep  over  one  whom 
they  have  slain,  who  loved  them.  Like  Mary,  his  mo- 
ther, a  sword  now  pierces  through  their  own  soul  alsc, 


156  THE    PIERCING. 

Luke  ii.  35,  when  they  think  of  their  torn  and  pierced 
Saviour.  Every  one  mourns  apart.  In  the  secret  of  the 
closet,  when  no  eye  sees  them,  they  bitterly  mourn  over 
the  sins  by  which  they  have  pierced  their  Lord.  And 
in  proportion  as  the  Spirit  of  grace  and  supplication  is 
received,  so  is  the  depth  of  their  sorrow,  and  the  bitter- 
ness of  their  lamentation.  In  this  world  alone  do  they 
weep.  The  days  of  their  mourning  terminate  when 
they  behold  the  Saviour  in  his  glory ;  therefore  they  will 
not  now  restrain  their  tears,  since  God  himself  is  to  wipe 
them  away  for  ever.  And  though  they  would  gladly 
rather  depart  and  be  with  Christ,  which  is  far  better,  yet 
do  they  feel  a  sacred,  unutterable,  blessedness,  when,  ly- 
ing in  thought  at  his  bleeding  feet,  they  water  them,  as 
it  were,  with  genuine,  grateful  tears,  from  their  pierced 
and  broken  hearts. 


THE  EMACIATION. 


Verse  17. — /  may  tell  all  my  bones. 

The  more  we  consider  the  character  of  our  Lord  and 
Saviour,  the  more  does  this  conclusion  force  itself  upon 
our  minds,  that  his  life  must  have  been  one  entire  suf- 
fering. A  holy  being  in  a  sinful  world,  must  have  felt 
as  a  creature  would  out  of  its  native  element.  A  won- 
der as  he  himself  was  to  men,  they  must  have  seemed 
more  strange  to  him.  That  they  could  eat  their  food — 
exert  their  strength — enjoy  their  pleasures — bask  in  the 
sunshine — converse  and  smile,  inhaling  the  fragrance 
of  their  eastern  perfumes,  and  not  love,  with  heart  and 
soul,  the  God  who  gave  them  all,  must  have  appeared 
to  him,  as  it  really  is,  unnatural  and  monstrous.  To 
find  men  intelligent  and  reasonable ;  prudent  and  amia- 
ble ;  diligent  and  industrious ;  kind  and  grateful ;  on 
all  occasions  except  one,  towards  all  persons  except  one ; 
and  that  occasion,  the  highest  and  noblest  that  could 
occupy  their  faculties,  and  that  One  the  Being  who  made 
them  by  his  hand  at  first,  and  by  a  constant  exercise  of 
his  power,  imparted  life  in  every  breath  they  drew,  must 
have  made  him  conclude  that  he  was  resident,  either  in 
a  world  of  most  daring  rebels,  or  in  a  vast  asylum  of 
monomaniacs.  With  too  much  truth,  it  may  be  said, 
he  was  in  both.  Man  possesses  noble  and  generous 
powers,  but  he  will  not  render  to  God  the  tribute  of 
them  all.  This  wilfulness  renders  him  a  rebel — and 
the  universality  of  its  exhibition  on  this  one  point,  con- 

14 


158  THE    EMACIATION. 

stitutes  him  a  monomaniac.  Moralists  and  physicians, 
viewing  man  from  different  points,  and  in  various  lights, 
have  come  to  the  same  melancholy  conclusion.  The 
maxims  of  the  world  prudently  coincide  here  with  the 
doctrines  of  divines ;  and  that  no  man  should  trust  his 
brother  where  self-interest  is  concerned,  is  a  proverbial 
adage  of  undisputed  wisdom.  Self  is  the  blind  and 
blinding  idol.  It  is  the  household  god,  in  every  man's 
heart,  to  which  he  pays  a  daily  homage.  Where,  how- 
ever, self  is  not  brought  into  action,  man  can  understand 
clearly,  feel  tenderly,  and  act  in  a  noble  .and  generous 
manner.  He  seems  for  once  to  have  come  to  himself ; 
but  soon  he  relapses,  and  God,  and  his  fellow-creatures, 
are  again  excluded  from  the  charmed  circle  of  his  selfish 
heart. 

When  Christ  beheld  the  world  he  wept  over  it.  He 
loved  and  pitied  the  sinners  whom  he  saw,  but  that  love 
and  pity  came  back  to  his  own  heart  with  a  fatal  recoil. 
He  looked  not  only  upon  the  face,  but  into  the  heart  of 
men,  and  knew  them  better  than  they  knew  themselves. 
If  the  very  best  of  human  beings  perceive  much  in  them- 
selves to  lament,  how  much  more  quickly  could  Christ 
detect  it  in  them,  and  more  holily  abhor  it  ?  Therefore 
he  must  have  been  always  sorrowful,  and  that  sorrow 
preyed  upon  his  frame.  When  only  about  thirty  years 
of  age,  he  looked  as  if  he  were  almost  twenty  years 
older.  "Thou  art  not  yet  fifty  years  old,"  was  the 
observation  of  the  Jews ;  which  shows  their  idea  of 
his  age,  taken  from  his  face  and  figure.  The  prophet 
foretold  this,  M  Many  were  astonished  at  thee ;  his  vis- 
age was  so  marred  more  than  any  man,  and  his  form 
more  than  the  sons  of  men.  He  hath  no  form  nor  come- 
liness ;  and  when  we  shall  see  him,  there  is  no  beauty 
that  we  should  desire  him,"  lsa.  lii.  14 ;  liii.  2.  Such 
was   the  blessed   Saviour's   personal    appearance.     He 


THE    EMACIATION.  159 

fasted  often.  He  spent  whole  nights  in  prayer  to  God. 
He  wandered  about  on  his  own  blessed  feet.  He  rested 
himself  for  very  weariness  on  the  side  of  a  well,  and 
asked  for  water  to  drink.  He  twice  fed  thousands,  but 
never  performed  a  miracle  for  self-supply.  For  several 
days  immediately  preceding  his  crucifixion,  he  obtained 
little  or  no  rest.  He  walked  to  Jerusalem  almost  every 
morning,  and  returned  to  Bethany  every  evening.  The 
day  was  spent  in  warning  the  crowded  city ;  the  night 
was  passed  in  solitude,  with  prayer  to  God.  Of  himself 
at  this  time  we  may  regard  him  as  speaking  in  the  words 
of  the  Psalmist,  "  I  am  gone  like  the  shadow  when  it  de- 
clineth.  I  am  tossed  up  and  down  as  the  locust.  My 
knees  are  weak  through  fasting,  and  my  flesh  faileth  of 
fatness,"  Psa.  cix.  23,  24.  "  My  days  are  consumed  like 
smoke,  and  my  bones  are  burned  as  an  hearth.  My 
heart  is  smitten,  and  withered  like  grass ;  so  that  I  for- 
get to  eat  my  bread.  By  reason  of  the  voice  of  my 
groaning,  my  bones  cleave  to  my  skin,"  Psa.  cii.  3 — 5. 
On  that  ever  memorable  night  in  which  he  was  be- 
trayed, no  couch  welcomed  him  to  repose.  He  left  the 
upper  room  of  the  last  supper  for  the  garden  of  Geth- 
semane.  There  the  wearied  disciples  slept  while  Jesus 
knelt  upon  his  last  bed.  But  that  kneeling  was  not  in 
rest ;  it  was  in  unutterable  anguish.  His  very  flesh,  too, 
as  if  equally  willing  with  his  groaning  spirit,  wept  forth 
its  blood  in  sympathy  at  every  pore.  In  body  and  soul, 
Jesus  appears  to  have  been  quite  spent.  To  strengthen 
his  humanity  an  angel  was  sent  from  heaven.  Scarcely 
had  this  relief  arrived,  than  the  traitor  came.  Instantly 
surrounded  by  the  armetl  band,  and  violently  seized,  he 
was  hurried  back  into  the  city.  From  one  judgment- 
seat  to  another,  he  was  carried,  with  little  or  no  inter- 
mission, during  the  whole  of  the  night.  From  Annas 
he  was  led  to  Caiaphas ;  from  Caiaphas  he  was  sent  to 


160  THE    EMACIATION. 

Pilate ;  from  Pilate  to  Herod ;  and  from  Herod  back  to 
Pilate  again.  The  night,  too,  was  cold.  Even  the 
hardy  soldiers  needed  a  fire  to  warm  themselves.  Peter, 
too,  could  welcome  its  heat,  while  perhaps  his  Lord  was 
trembling  with  the  chill  of  that  large  hall.  As  if  the 
victim  of  human  and  satanic  malice  were  not  yet  suffi- 
ciently reduced,  they  must  needs  beat  out  his  small  re- 
maining strength.  Man  scourged  that  back  on  which 
his  sins  were  laid  ;  and  Christ  allowed  the  stripes  to  fall 
without  a  murmur,  that  by  them  his  people  might  be 
healed.  From  the  fifth  judgment-seat,  he  was  at  last 
led  forth  to  Calvary  and  to  crucifixion.  Like  other  pris- 
oners, it  was  necessary  that  he  should  carry  his  own 
cross.  The  burden  was  laid  upon  his  blessed  shoulder. 
His  exhausted  and  emaciated  frame  could  scarcely  sup- 
port its  own  weight.  They  observed  his  feeble  tottering 
step ;  they  marked  his  sunken  eye,  his  ghastly  visage, 
his  bending,  trembling,  figure.  Sad  sight !  Even  the 
Romans  pitied  it.  Those  ruthless  soldiers  who  mocked 
his  dying  agonies;  commiserated  his  burdened  weakness, 
dragging  his  steps  along.  They  stopped  the  proces- 
sion. It  was  the  centurion  that  issued  the  humane 
command.  They  removed  the  wood,  and  laying  hold  on 
Simon  the  Cyrenian,  compelled  him  to  bear  it  after  Jesus. 
This  is  the  only  act  of  kindness  which  his  enemies  per- 
formed for  him.  And  great  indeed  must  have  been  the 
Saviour's  weakness  when  he  could  not  bear  even  this 
weight ;  for  as  the  large  upright  beam  was  generally  left 
on  Golgotha,  it  was  only  the  cross  piece  that  was  usually 
laid  upon  the  condemned.  Somewhat  relieved  by  this 
exchange,  the  progress  to  the  mount  of  crucifixion  was 
easier  and  more  speedy.  There  for  the  last  time  did  the 
Saviour  of  our  souls  lie  down.  The  hard  wood  was  his 
bed,  a  cross  without  a  covering.  The  soldiers  stretched 
his  limbs  and  nailed  them  fast  upon  it  at  their  utmost 


THE    EMACIATION.  161 

ength,  as  it  lay  upon  the  ground.  Immediately  as  they 
raised  it  his  emaciated  frame  was  exposed  to  view.  It 
is  worn  to  skin  and  bone.  He  looks  down  on  it.  He 
surveys  his  wasted  body.  He  exclaims,  "  I  may  tell  all 
my  bones."  So  plainly  did  the  stretching  on  the  cross 
bring  them  all  to  view,  that  he  was  able,  as  it  were,  to 
count  their  number,  and  tell  them  one  by  one.  "The 
skin  and  flesh  were  so  distended  by  the  posture  of  the 
body  on  the  cross,  that  the  bones,  as  through  a  thin  veil, 
became  visible,  and  might  be  counted  ;  and  the  holy 
Jesus,  forsaken  and  stripped,  naked  and  bleeding,  was  a 
spectacle  to  heaven  and  earth." — Bishop  Home  on 
the  Psalms. 

Learn,  professing  disciple,  a  never-to-be-forgotten  les- 
son, from  thy  Lord's  emaciated  frame.  "  The  zeal  of 
God's  house  consumed  him,  it  had  even  eaten  him  up," 
Psa.  lxix.  9  ;  the  flesh  was  worn  off  his  bones.  With 
love  to  souls,  and  earnest  desires  for  the  glory  of  God,  he 
spent  his  life.  As  it  was  a  holy,  so  it  was  a  whole 
burnt-offering,  which  he  presented  to  his  Father.  In 
mercy  to  you,  the  Father  accepted  it.  In  mercy  to  you, 
the  Saviour  substituted  his  body  for  yours,  and  his  soul 
in  your  soul's  stead.  In  mercy  to  you,  the  Holy  Spirit 
exhibits  to  you  this  crucified  Saviour  in  the  glass  of  the 
word,  and  offers  all  the  benefits  of  his  bitter  sufferings  to 
your  acceptance.  "I  beseech  you,  therefore,  brethren, 
by  the  mercies  of  God,  that  ye  present  YOUR  bodies  a 
living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable  service,"  Rom.  xii.  1.  Let  the  love  of  Christ 
constrain  you  to  live  no  longer  unto  yourselves,  but  unto 
him  that  died  for  you,  and  rose  again,  2  Cor.  v.  14,  15. 
Gratitude  demands ;  let  gratitude  impel.  The  Lord  lov- 
eth  a  cheerful  giver.  Indulge  not  the  flesh,  but  the  spir- 
it. Keep  your  body  in  subjection.  Dwelling  in  your 
ceiled  houses,  and  enjoying  the  abundance  of  all  things 

14* 


162  THE    EMACIATION. 

which  the  Lord  sends,  without  a  famine,  on  this  favoured 
land,  see  that  your  soul  hunger  and  thirst  after  right- 
eousness. Alas  for  professing  Christians  !  Luxury  stints 
their  spiritual  growth  1  Sleeping,  dressing,  and  eating, 
occupy  the  greater  part  of  those  hours  which  remain  from 
the  cares  and  business  of  life  !•  Though  Jesus  had  not 
where  to  lay  his  head,  yet  would  he  not  take  your 
downy  pillow  from  you,  but  would  have  you  to  choose 
for  your  soul,  the  portion  of  the  beloved  disciple,  to  lie  in 
the  bosom  of  his  love.  And  can  heavenly  desires  arise 
within  the  loaded,  pampered,  flesh?  Can  that  mind 
find  communion  with  God,  which  grovels  after  earthly 
gratifications  ?  Are  indolence,  and  worldliness,  and  self- 
pleasing,  the  means  of  amassing  spiritual  and  eternal 
riches?  Art  thou  a  soldier  of  Christ,  and  dost  thou 
never  fight  ?  Is  there  a  race  set  before  thee,  and  hast 
thou  no  desire  to  win  ?  Hast  thou  a  cross  to  bear,  and 
dost  thou  never  try  its  weight  ?  Look  here  at  thy  dy- 
ing Lord.  He  has  worn  himself  to  a  shadow  in  thy  ser- 
vice !  "  He  went  about  continually  doing  good."  Art 
thou  a  follower  of  Christ  ?  Are  thy  feet  treading  in  his 
steps  ?  His  were  up-hill.  His  whole  life  was  one  labo- 
rious ascent.  Dost  thou  press  after  him  ?  The  propen- 
sity to  descend  is  natural,  and  like  the  power  of  gravita- 
tion, secret,  constant,  and  powerful.  Dost  thou  bear  up 
against  it  ?  Is  there  vigour,  earnestness,  determination, 
in  thy  spirit?  Art  thou  full  awake?  Is  Christ's  life 
stirring  within  thee,  enabling  thee  to  spend  and  to  be 
spent  in  the  best  of  services?  Art  thou  able  to  say, 
"  With  my  soul  have  1  desired  thee  in  the  night ;  yea, 
with  my  spirit  within  me  will  I  seek  thee  early  ?"  Isa. 
xxvi.  9.  Are  thy  prayers  cold,  formal,  heartless,  collec- 
tions of  words  ?  or  are  they  earnest,  fervent,  persevering, 
accompanied  with  sighs  and  tears  in  secret,  and  often 
presented  in  ejaculations,  desires,  and  waiting  expecta- 


THE    EMACTATION.  163 

tions?  Thy  Saviour  loves  heart  work.  He  abhors 
mere  appearance.  Therefore  when  he  sets  thee  the 
example,  it  is  reality :  and  when  he  calls  thee,  even  to 
the  severest  exercises,  for  the  subjugation  of  those  fleshly 
lusts  which  war  against  the  soul,  he  bids  thee  anoint 
thine  head,  and  wash  thy  face  that  thou  appear  not 
unto  men  to  fast,  but  unto  thy  Father  which  is  in  secret, 
who  will  reward  thee  openly. 


THE  INSULTING  GAZE. 


Verse  17. —  They  look  and  stare  upon  me. 

Sensitively  conscious  of  his  condition  upon  the 
cross,  the  delicate  feelings  of  the  holy  Saviour  were  sorely 
pained  by  the  gaze  of  the  multitude.  With  impudent 
face  they  looked  upon  him.  At  their  ease  they  surveyed 
him.  To  view  him  better,  they  halted  as  they  walked. 
With  deliberate  insolence  they  collected  in  groups,  and 
made  their  remarks  to  each  other,  on  his  conduct  and 
appearance.  Mocking  his  quivering,  emaciated  body, 
they  looked  and  stared  upon  him. 

How  revolting  is  it  to  our  feelings,  to  be  made  the  sub 
ject  of  remark,  the  object  of  a  stare  !  Pure  and  innocent 
minds  are  the  most  acutely  wounded.  The  face  of  guilt 
is  not  so  easily  abashed.  Jesus  as  a  man  was  innocence 
itself.  That  lovely  modesty,  which  is  a  sure  ingredient 
in  real  worth,  was  fully  possessed  by  Christ.  In  the  ac- 
count given  of  him  by  Isaiah  liii.  3,  margin,  it  is  said, 
"  And  he  hid  as  it  were  his  face  from  us."  Like  the  in- 
dividual who  must  pass  through  a  place  where  he  is 
hooted  and  despised,  he  turns  away  his  face,  and  seeks 
to  escape  from  observation.  Nor  is  such  conduct  prompt- 
ed either  by  cowardice  or  self-accusation.  It  is  a  duty  to 
his  own  feelings,  to  save  them  from  such  severe  and 
painful  trials.  So  was  it  with  Christ :  he  ever  shrunk 
back  from  the  contemptuous  gaze  of  the  multitude. 
When  he  encountered  it  in  their  crowded  cities,  he  hid 
his  face  against  the  wall,  and  hastened  out  of  their 
streets.     But  here  on  the  cross,  he  could  look  nowhere 


THE    INSULTING    GAZE.  l'6§ 

bur.  tneir  eyes  met  his.  Every  one  was  staring  with 
open  eye-lid.  His  emaciated  frame — his  convulsive 
shudders — his  spasmodic  movements — his  naked  body-  - 
were  the  subjects  of  their  ridicule,  the  objects  of  their  in- 
sulting gaze. 

There  is  a  something  in  the  human  eye  which  gives  it 
peculiar  power.  It  is,  at  times,  as  if  a  spirit,  from  an- 
other world,  were  looking  through  it.  A  glance  arrests 
the  attention ;  a  look  overawes  the  mind.  We  seem  to 
be  fascinated.  No  sooner  do  we  turn  our  eyes  away, 
than  the  hated  object  is  again  looked  at.  It  is  the  pecu- 
liar prerogative  of  the  wicked  to  stare  the  good  out  of 
countenance.  This  may  seem  but  a  light  affliction,  yet 
it  is  specially  recorded  by  the  Spirit  of  God,  as  one  of  the 
painful  experiences  of  him,  who  was  tempted  in  all  points 
like  as  we  are. 

To  be  exposed  to  the  gaze  of  the  soldiers,  the  judges, 
the  noble  citizens,  and  the  vulgar  multitude,  was  a  pecu- 
liar, and  almost  daily,  trial  of  the  early  Christians.  In- 
deed, in  every  age,  those  who  live  as  strangers  and  pil- 
grims must  be  objects  of  remark.  As  a  foreigner  in  his 
native  costume  is  annoyed  in  our  streets  by  the  rude 
gaze  of  the  populace;  so  the  Christian  is  a  foreigner; 
his  speech  betrayeth  him  to  be  a  man  of  "  another  coun- 
try," and  as  he  passes  along  the  walk  of  life,  he  is  looked 
at  with  inquiring  astonishment,  "  Who  can  this  be  that 
differs  from  us?  What  is  he  that  presumes  to  think 
and  act  on  principles  opposed  to  ours?"  He  is  therefore 
stared  at,  first  as  a  wonder,  and  next  as  an  object  of 
contempt.  And  the  humble,  modest  Christian,  who  de- 
sires to  slip  through  the  world  unnoticed,  finds  himself 
set  forth  as  a  gazing  stock,  Heb.  x.  35.  The  bitterness 
of  his  wounded  feelings  obtains  no  relief,  till  the  Spirit 
the  Comforter  bring  to  his  remembrance  what  his  Lord 
endured,  and  enables  him  to  count  it  a  privilege  to  be 


166  THE    INSULTING    GAZE. 

thus  admitted  to  the  fellowship  of  his  Master's  suffer- 
ings. 

Meditate  frequently,  O  Christian,  on  the  various  trials 
by  which  your  Master  was  exercised.  Contemplate  them 
with  minute  attention.  Select  first  one,  and  then  an- 
other, of  his  peculiar  sorrows,  till  each  of  them  succes- 
sively obtains  full  consideration.  A  little  sharp  expe- 
rience in  thine  own  person  will  forward  thy  progress 
materially  in  this  learning.  When  thou  art  brought  to 
say,  "  My  heart  is  wounded  within  me," — "  my  soul  is 
exceedingly  filled  with  scorning  and  contempt," — "  The 
proud  have  had  me  greatly  in  derision,"  thou  shalt  be 
able  to  enter  more  fully  into  communion  with  a  despised 
and  derided  Master.  Regard,  then,  your  severest  trials 
as  important  lessons.  Count  it  a  high  privilege  to  be 
admitted  into  the  sacred  sanctuary  of  the  Saviour's  sym- 
pathy. Be  often  there.  Sit  in  the  silence  of  heart-felt 
grief  at  the  feet  of  "  The  Man  of  Sorrows."  Set  his 
wounds  and  thine  own  sins  fully  before  thee.  Meditate 
on  all  thou  learnest  by  the  Scriptures  he  endured  for 
thee.  Let  thine  imagination  picture,  as  vividly  as  it 
may,  the  "  unknown  sorrows  and  sufferings  felt  by  him, 
but  not  distinctly  known  by  thee,"*  till  with  increased 
gratitude,  and  inflamed  affections  thou  dost  "feel  the 
strong  attractive  power  lifting  thy  soul  above,"  and  thou 
art  able  to  say  from  the  heart : — 

Jesus,  I  my  cross  have  taken, 

All  to  leave  and  follow  thee ; 
Naked,  poor,  despised,  forsaken, 

Thou  from  hence  my  all  shalt  be : 
Perish  ev'ry  fond  ambition, 

All  I've  sought,  or  hop'd,  or  known  ; 
Yet  how  rich  is  my  condition, 

God  and  heaven  are  still  my  own. 

*  Litany  of  the  Greek  Church. 


THE    INSULTING    GAZE.  167 

Let  the  world  despise  and  leave  me  ; 

They  have  left  my  Saviour  too ; 
Human  hearts  and  looks  deceive  me : 

Thou  art  not,  like  them,  untrue ; 
And  whilst  thou  shalt  smile  upon  me, 

God  of  wisdom,  love  and  might, 
Foes  may  hate,  and  friends  may  scorn  me, 

Show  thy  face,  and  all  is  bright. 

Go  then,  earthly  fame  and  treasure, 

Come  disaster,  scorn,  and  pain, 
In  thy  service,  pain  is  pleasure, 

With  thy  favour,  loss  is  gain. 
I  have  called  thee  Abba,  Father  ; 

I  have  set  my  heart  on  thee ; 
Storms  may  howl,  and  clouds  may  gather, 

All  must  work  for  good  to  me. 

Man  may  trouble  and  distress  me, 

'Twill  but  drive  me  to  thy  breast : 
Life  with  trials  hard  may  press  me, 

Heav'n  will  bring  me  sweeter  rest. 
Oh !  'tis  not  in  grief  to  harm  me, 

While  thy  love  is  left  to  me ; 
Oh  !  'twere  not  in  joy  to  charm  me, 

Were  that  joy  unmix'd  with  thee. 

Soul,  then,  know  thy  full  salvation ; 

Rise  o'er  sin,  and  fear,  and  care ; 
Joy  to  find  in  ev'ry  station 

Something  still  to  do,  or  bear. 
Think  what  Spirit  dwells  within  thee, 

Think  what  Father's  smiles  are  thino, 
Think  that  Jesus  died  to  save  thee, 

Child  of  heaven,  canst  thou  repine  ? 

Haste  thee  on  from  grace  to  glory, 

Arm'd  by  faith,  and  wing'd  by  prayer, 
Heaven's  eternal  day's  before  thee, 

God's  own  hand  shall  guide  thee  there 
Soon  shall  close  thy  earthly  mission, 

Soon  shall  pass  thy  pilgrim  days, 
Hope  shall  change  to  glad  fruition, 

Faith  to  sight,  and  prayer  to  praise 


THE  PARTITION  OF  THE  GARMENTS, 


CASTING  OF   THE   LOT. 


Verse  18. — They  part  my  garments  among  them,  and  cast  lots 
upon  my  vesture. 

The  exact,  and  minute,  fulfilment  of  the  words  of 
Scripture,  prove  them  to  have  been  written  by  none 
other  than  the  hand  of  God.  Not  one  word  falleth  to 
the  ground.  Turning  to  the  Gospel  of  John,  chap,  xix., 
hew  literally  is  the  prophecy  of  this  verse  fulfilled. !  With 
what  emphasis  does  the  apostle  add,  "  These  things,  there- 
fore, the  soldiers  did  !"  "  Then  the  soldiers,  when  they 
had  crucified  Jesus,  took  his  garments,  and  made  four 
parts,  to  every  soldier  a  part ;  and  also  his  coat :  now 
the  coat  was  without  seam,  woven  from  the  top  through- 
out. They  said  therefore  among  themselves,  Let  us  not 
rend  it,  but  cast  lots  for  it,  whose  it  shall  be :  that  the 
Scripture  might  be  fulfilled,  which  saith,  They  parted 
my  raiment  among  them,  and  for  my  vesture  they  did 
cast  lots.  These  things  therefore  the  soldiers  did,"  John 
xix.  23,  24. 

The  raiment  with  which  our  blessed  Lord  was  clothed, 
and  the  coat,  rather  the  tunic,  the  garment  worn  next 
the  skin,  corresponding  to  the  shirt  of  the  present  times, 
were  thus  seized.  He  was  stripped  of  all.  The  cruel 
mockers  exposed  him  naked  to  his  enemies.  All  cruci- 
fied persons  were  treated  in  this  ignominious  manner. 
And  we  may  readily  conclude  that  not  a  single  indig- 
nity would  be  spared  that  could   cast  contempt  and 


THE    PARTITION    OF    THE    GARMENTS,    ETC.     161) 

shame,  on  him  who  was  regarded  as  worse  than  the 
vilest  of  malefactors. — See  Calmet,  Cross. 

These  words  of  John  narrate  the  occupation  of  the 
soldiers.  When  the  three  crosses  were  firmly  erected  in 
their  sockets,  the  active  duty  of  the  several  executioners 
terminated,  and  "  sitting  down  they  watched  them  there." 
Each  now  was  eager  to  obtain  the  usual  perquisite  of 
office,  the  clothing  of  the  condemned.  The  miserable 
thieves  perhaps  had  little  to  leave.  Nothing  is  said  re- 
garding them.  But  our  blessed  Lord  had  been  appre. 
hended  in  his  usual  apparel.  The  soldiers  now  seize 
upon  it.  He  allows  them  to  do  so.  There  are  four  sol- 
diers. They  make  four  parts,  and  divide  to  every  soldier 
a  part.  The  tunic  is  not  included  in  this  division.  It 
is  kept  by  itself,  for  "  the  coat  was  without  seam,  woven 
from  the  top  throughout."  This  is  recorded  as  if  it  were 
not  a  very  common  garment.  Neither  was  it.  The 
soldiers  therefore  envied  its  possession.  They  each  de- 
sired to  obtain  it.  This  covetous  disposition  was  over- 
ruled by  Providence.  That  God  who  causeth  even  the 
wrath  of  man  to  praise  him,  is  able  to  make  all  his  other 
passions  to  subserve  his  high  purposes.  This  apparently 
insignificant  action,  becomes  a  strong  argument  for  the 
truth  of  Scripture  to  the  end  of  time. 

That  well-wrought  vesture  was  doubtless  an  accept- 
able garment  to  the  Lord.  He  would  not  have  it  torn. 
Its  seamless  unity  had  wrapped  his  spotless  body.  It 
was  well  suited  to  One  who,  like  itself,  was  a  perfect 
whole.  It  was  not  of  many  colours  like  that  of  Joseph 
— a  gaudy  assemblage  of  many  hues  and  patches.  It 
hung  upon  our  Lord,  as  the  church  ought  ever,  a  seam- 
less thing  of  one  uniform  shade.  Perhaps  it  was  the 
cherished  gift  of  some  pious  disciple.  Tradition  says  it 
was  his  mother's  present.  Such  works  were  peculiar  to 
women  in  those  times.     Their  book  then  was  the  loom  : 

15 


170  THE    PARTITION    OF    THE    GARMENTS, 

their  pencil  the  needle.  Christianity  raises  woman  in 
the  scale  of  being,  and  invites  her  to  sit  at  the  Master's 
feet  equally  with  man.  And  woman's  heart  is  grateful. 
The  house  of  God  witnesses  to  her  piety,  more  frequently 
than  to  that  of  man.  The  associations  of  benevolence 
prosper  through  her  instrumentality.  She  both  occupies, 
and  adorns,  that  position  to  which  the  religion  of  Jesus 
has  called  her.  Gratefully  attached  as  we  behold  her 
to  the  cause  of  Christ,  now  that  he  is  in  heaven,  woman 
was  equally  so  to  his  person  when  on  earth.  This  seam- 
less tunic  had  been  wrought  by  some  fair  and  skilful 
hand.  The  receiver  of  a  robe  of  righteousness,  might 
well  return  the  present  of  a  seamless  garment !  Fit  em- 
blem of  grace  and  gratitude  ! 

What  a  picture  of  a  sinner's  surety  did  Jesus  on  the 
cross  of  Calvary  present !  Not  a  shade,  not » a  stroke 
was  wanting !  It  was  a  perfect  picture — a  complete 
personification  of  the  curse  !  The  crown  of  thorns  was 
round  his  brow  ;  it  formed  his  emblematic  title,  "  King 
of  the  curse  !"  His  blessed  body  was  exposed  to  view. 
Our  first  parents  hid  their  nakedness  amongst  the  trees 
of  the  garden  ;  but  Jesus  hung  exposed  upon  a  tree,  and 
suffered  the  shame  of  the  curse.  His  hands  and  feet 
were  nailed  to  the  wood,  he  was  transfixed  immovably 
by  the  power  of  the  curse.  Opprobrious  taunts  and 
dreadful  imprecations  were  heaped  upon  his  head;  he 
tasted  the  bitterness  of  the  curse.  The  light  of 
his  Father's  countenance  was  withdrawn  from  him,  and 
he  endured  the  horrors  of  the  curse.  Behold  this 
double  picture — the  transparent  representation  of  the 
Curse  and  the  Redemption  !  Gaze  upon  it  with  awe 
and  love,  with  gratitude  and  veneration  !  Christ  is  dy- 
ing under  your  curse,  and  yet  scattering  blessings  round 
him  !  O  take  them  !  Receive  the  gracious  exchange  ! 
Exclaim  with  the  apostle,  "Christ  hath  redeemed  us 


AND    CASTING    OF    THE    LOT.  171 

from  the  curse  of  the  law,  being  made  a  curse  for  us," 
Gal.  iii.  13  ;  and  gratefully  exult  with  the  prophet,  and 
say,  u  I  will  greatly  rejoice  in  the  Lord  ;  my  soul  shall 
be  joyful  in  my  God  ;  for  he  hath  clothed  me  with  the 
garments  of  salvation,  he  hath  covered  me  with  the  robe 
of  righteousness,"  Isa.  lxi.  10. 

The  apparently  trifling  act,  of  casting  the  lot  for  this 
vesture  of  our  Lord,  is  most  significant.  It  contains  a 
double  lesson.  It  teaches  us  how  greatly  that  seamless 
shirt  was  valued  ;  how  little  he  to  whom  it  had  belonged. 
It  seemed  to  say,  This  garment  is  more  valuable  than 
its  owner.  As  it  was  said  of  the  thirty  pieces  of  silver, 
"a  goodly  price  at  which  I  was  prized  at  of  them ;"  so 
may  we  say  regarding  the  casting  of  the  lot,  "  How 
cheaply  Christ  was  held  !"  The  casting  of  the  lot  is  at 
all  times  a  solemn  matter.  It  is  man's  appeal  to  some- 
thing above  and"  beyond  his  own  judgment  and  his  own 
will ;  he  postpones  the  decision  of  reason ;  he  suspends 
the  determination  of  his  own  judgment ;  he  divests  him- 
self, for  a  time,  of  that  which  constitutes  him  a  rational 
and  intelligent  being ;  he  ceases  to  act  as  a  man,  and 
stands  forth  as  a  creature  of  perplexity,  that  looks  to 
some  other  power,  or  being,  to  decide  for  him.  Who  is 
that  being?  what  is  that  power?  Those  who  use  the 
lot  alone  can  tell.  The  pious  Jews  of  old  who  had  re- 
course to  it  by  Divine  command,  answer,  "It  is  the 
Lord."  "  The  lot  is  cast  into  the  lap,  but  the  whole  dis- 
posing thereof  is  of  the  Lord,"  Prov.  xvi.  33.  Therefore 
Saul  said  unto  the  Lord  God  of  Israel,  "  Give  a  perfect 
lot,"  and  Saul  and  Jonathan  were  taken,  but  the  peo- 
ple escaped,  1  Sam.  xiv.  41.  The  holy  apostles  of  the 
ascended  Saviour  answer,  "  It  is  the  Lord."  "And  they 
prayed  and  said,  Thou  Lord,  which  knowest  the  hearts 
of  all  men,  show  whether  of  these  two  thou  hast  chosen. 
And  they  gave  forth  their  lots ;  and  the  lot  fell  upon 


172  THE    PARTITION    OF    THE    GARMENTS, 

Matthias,  and  he  was  numbered  with  the  eleven  apostles/' 
Acts  i.  24 — 26.  The  perplexed  Christian  answers,  "  K 
is  the  Lord."  "  I  pray  earnestly  for  his  direction,  and  I 
abide  satisfied  with  his  decision."  But  the  worldly  man, 
when  using  the  lot,  positively  refuses  to  give  this  reply. 
On  important  occasions,  where  his  interests  are  at  stake, 
he  prudently  repudiates  the  lot ;  but  where  matters  are 
nearly  on  a  balance,  or  where  trifles,  or  amusements  only, 
are  concerned,  he  feels  no  hesitation  to  employ  the  lot, 
because  the  results  are  unimportant.  Inquire  of  him, 
"  What  is  it  that  decides  1  what  intelligence  acts  when  you 
lay  aside  your  own  ?"  Whatever  reply  he  may  make  in  an 
affirmative  form,  this  we  may  expect  to  hear  in  the  neg- 
ative, "  It  is  not  the  Lord  ;  I  had  no  reference  whatever 
to  the  Supreme  Being  when  thus  engaged."  So  decided 
are  multitudes  in  this  opinion,  that  they  deem  it  a  pro- 
fanity to  entertain  the  idea  that  God  can*  be  concerned  in 
such  a  matter,  but  at  the  same  time  they  admit  that 
there  must  be  something  which  settles  the  point ;  some 
power,  or  some  nonentity  of  power,  which  conducts  the 
uncertainty  to  certainty.  To  this  they  give  the  name  of 
CHANCE.  Of  all  words  in  human  language  that 
mean  nothing,  this  is  the  most  significant — the  most  em- 
phatically nothing.  The  Scriptures  repudiate  it ;  moral- 
ists, philosophers,  all  thinking  men,  disown  it.  Chance 
is  not  reckoned  a  material  thing,  and  if  it  belong  to  the 
spiritual  world,  in  which  class  is  it  to  be  ranked  ?  Judg- 
ment has  been  already  given,  that  it  is  not  the  Lord ; 
therefore,  neither  can  it  be  any  of  the  angelic  powers,  for 
they  are  all  his  servants,  and  engage  in  no  work  but  at 
his  bidding.  It  must,  therefore,  be  counted  amongst 
the  spirits  of  evil,  and  consequently  to  be  dreaded  rather 
than  courted.  Chance  is,  indeed,  but  another  name  for 
Satan :  and  it  makes  one  .shudder  to  think,  that  in  the 
casting  of  their  lots,  the  throwing  of  their  dice,  and  the 


AND    CASTING    OF    THE    LOT.  173 

shuffling  of  their  cards,  men  abandon  their  own  reason, 
and  submit  to  be  guided  from  uncertainty,  to  certainty, 
from  the  unknown  commencement  of  their  game  to  its 
definite  conclusion,  by  the  great  enemy  of  their  souls. 
Therefore,  let  all  Christians  abominate  these  practices ; 
let  them  cast  the  evil  instruments  of  such  games  out  of 
their  houses.  If  they  be  so  ignorant  as  not  to  know 
how  to  spend  their  time  to  better  purpose,  let  them  oc- 
cupy their  hands  in  works  of  charity,  or  peruse  the 
writings  of  wisdom,  or  engage  each  other  in  edifying  con- 
versation. They  bear  sad  testimony  against  themselves, 
when  they  reply  that  if  they  leave  off  these  amusements, 
they  shall  fall  into  something  worse.  Unhappy  inhabi- 
tants of  the  earth  !  Is  necessity  laid  on  you  to  pass  only 
from  one  evil  to  another  ?  Are  you  doomed  to  no  other 
motion  than  that  which  is  retrograde? 

God's  order  is  that  of  progress  and  advancement ;  his 
word  enjoins  us  to  rise  from  one  degree  of  usefulness  to 
another.  It  is  our  privilege,  as  it  is  our  duty,  to  abound 
in  good  works ;  to  redeem  the  time  because  the  days  are 
evil ;  and  "  whether  we  eat  or  drink,  or  whatsoever  we 
do,  to  do  all  to  the  glory  of  God."  The  whole  universe 
of  obedient  beings,  are  going  forward  with  their  glorious 
Head.  The  path  of  eternity  opens  before  them  with 
new  objects,  and  renewed  powers,  of  light,  beneficence, 
and  love.  The  descending  scale  is  trodden  only  by  the 
disobedient.  They  sink  deeper  and  deeper  into  everlast- 
ing darkness;  and  the  moral  distance  between  them 
and  the  children  of  light  is  eternally  increasing.  Covet, 
then,  earnestly  the  best,  the  most  useful  life.  Let  a  heav- 
enly ambition  animate  your  breast.  Seek  for  glory  and 
honour,  as  well  as  immortality,  Rom.  ii.  7.  Refuse  the 
fleeting  pleasure  of  an  hour,  the  favour  of  a  worldly  com- 
pany, for  the  joys  that  never  fade,  and  the  approbation 
of  the  King  of  heaven. 

15* 


174     THE    PARTITION    OP    THE    GARMENTS,   ETC. 


Though  the  lot  be  thus  abused  iu  heathen  and  Chris- 
tian countries,  yet  we  must  remember  that  its  right  and 
proper  use  has  obtained  the  sanction  of  the  God  of  truth. 
When,  therefore,  it  is  employed  by  the  true  Christian  in  a 
spirit  of  faith,  and  when  circumstances  absolutely  require 
it,  he  may  assure  his  conscience  that  he  is  not  out  of  the 
path  of  duty.  But  he  must  also  bear  in  mind,  how  diffi- 
cult it  is  to  determine  the  times  and  seasons.  We  are  all 
apt  to  be  misled  by  secret  motives  and  partialities.  In- 
stead of  a  choice  entirely  free,  there  is  too  generally  a  lean- 
ing towards  one  side.  The  majority  of  Christians,  there- 
fore, will  find  the  use  of  the  lot,  rather  a  snare,  than  a 
help,  to  them,  in  their  progress  through  life.  Almost  un- 
consciously to  ourselves,  we  may  be  desiring  to  have 
recourse  to  the  lot  only  to  escape  our  proper  responsibility. 
This  is  a  dangerous  state  of  mind.  It  directly  tempts  the 
Most  High.  He  discerns  the  lurking  thought,  and  will 
not  sanction  it  with  his  blessing.  He  has  given  us  Rea- 
son as  a  monitor,  the  Word  of  Truth  as  a  lamp,  and  has 
promised  the  Holy  Spirit  to  be  our  teacher  and  guide. 
Why,  then,  should  we  close  our  ear  to  unerring  instruc- 
tion 1  It  may  be  permitted  to  those  who  are  "  strong  in 
faith,"  and  perplexed  in  extremity  of  contradicting  cir- 
cumstance^ to  have  recourse  with  humble  earnest  prayer 
to  the  lot,  as  their  only  remaining  door  of  deliverance 
from  difficulty  and  dilemma ;  but  Scriptures  furnishes  a 
safer,  and  a  better,  rule ;  and  accompanies  it  with  a  gra- 
cious promise  from  the  Lord,  when  it  gives  this  injunc- 
tion, "  In  all  thy  ways  acknowledge  him,  and  he  shall 
direct  thy  paths,"  Prov.  iii.  6. 


THE  IMPORTUNITY 


Verses  19— kl  — But  be  not  thou  far  from  me,  O  Lord:  O  my 
strength,  haste  thee  to  help  me.  Deliver  my  soul  from  the 
sword :  my  darling  from  the  power  of  the  dog.  Save  me 
from  the  liorts  mouth  ;  for  thou  hast  heard  me  from  the  horns 
of  the  unicorns.  Or,  Save  me  from  the  Harts  mouth,  and  from 
the  horns  of  the  unicorns. 

The  intensity  of  the  Saviour's  anguish,  and  earnest- 
ness of  his  spirit,  in  the  garden  of  Gethsemane,  are  as 
strikingly  denoted  by  his  actions  as  by  his  words.  A 
strong  and  overpowering  agitation  is  evident  in  every 
movement.  He  came  and  went  between  God  and  his 
disciples:  his  prayers  were  intensely  brief;  they  were 
offered  at  intervals;  they  were  thrice  repeated;  he  be- 
sought his  chosen  friends,  saying,  "  Watch  with  me  ;" 
he  retired  ;  he  prayed  ;  he  rose  from  his  knees  in  the 
unutterable  fulness  of  his  sorrow;  he  came  to  his  sleep- 
ing disciples  ;  he  exclaimed,  u  What !  could  ye  not  watch 
with  me  one  hour  ?;'  Matt.  xxvi.  40 ;  he  returned  again 
to  the  throne  of  grace  ;  he  cast  himself  upon  the  ground  ; 
his  burdened,  almost  bursting  heart,  could  only  say  the 
same  words  as  before — grief  had  dried  up  the  streams 
of#  thought,  the  flow  of  words,  into  one  only  channel ; 
but  even  that  he  did  not  stay  to  use.  His  spirit  was  dis- 
quieted ;  he  had  no  rest ;  again  he  rose  from  prayer ; 
again  he  returned  to  his  disciples — still  no  sympathy, 
they  were  all  asleep ;  to  them  also  he  spake  nearly  in 
the  same  terms  ;  they  wist  not  what  to  say — silence  was 
the  only  answer  he  obtained  from  God  and  men.  "  And 
he  left  them  and  went  away  again,  and  prayed  the  third 


'76  THE    IMPORTUNITY. 

time,  saying  the  same  words,"  Matt.  xxvi.  44.  His  agony 
increased  ;  a  bloody  sweat  burst  from  every  pore  ;  great 
drops  fell  to  the  ground.  He  prayed  more  earnestly,  yet 
still  used  the  same  words  ;  probably  he  now  ejaculated 
some  of  them  more  than  once,  and  accompanied  each 
burdened  word  with  intervals  of  heavy  groaning,  many 
tears,  and  strong  cries,  Heb.  v.  7.  His  perseverance  and 
importunity  prevailed  ;  an  angel  from  heaven  appeared 
to  him  ;  he  felt  strengthened  with  an  assurance  that  his 
petition  was  heard  ;  he  rose  from  prayer  calm  and  self- 
possessed  ;  the  agitation  was  gone ;  he  could  now  ap- 
proach his  disciples,  and  compassionately  say,  "  Sleep  on 
now,  and  take  your  rest." 

While  hanging  on  the  cross  on  Calvary,  our  Lord 
obtained  deliverance,  in  like  manner,  by  the  power  of 
prayer.  Though  forsaken,  he  did  not  cease  to  claim 
affiance  with  an  absent  Father ;  though  all  was  dark 
and  silent,  yet  he  still  cried,  and  prayed,  and  interceded. 
As  he  bowed  submissively  in  the  garden,  so  did  he  jus- 
tify God  upon  the  cross  ;  "  Thou  turnest  from  me  ;  thou 
art  silent,  but  thou  art  holy,"  was  his  immediate  acknow- 
ledgment. When  sore  beset  by  spiritual  foes,  when  his 
attention  was,  as  it  were,  distracted  by  the  malice  of 
men,  he  returned  instantly  again  to  supplication.  When 
obliged  to  listen  to  their  taunts,  when  cut  to  the  heart 
by  their  reproach,  that  God  would  not  acknowledge  him, 
he  became  only  more  earnest  in  his  appeal,  more  deter- 
mined in  his  grasp  of  faith,  and  said,  "  But  thou  art  my 
God  from  my  mother's  belly."  When  exquisitely  tor- 
mented by  the  aching,  quivering,  pierced,  flesh,  he  turned 
away  from  the  wicked  instruments,  and  recognized  the 
hand  of  his  Father  in  it  all,  saying,  a  Thou  hast  brought 
me  into  the  dust  of  death."  Yet  this,  instead  of  driving 
him  further  in  heart  from  God,  made  him  press  more 
intensely  in  spirit  towards  him.     As  it  were,  with  a  holy 


THE    IMPORTUNITY.  177 

violence  of  importunity,  that  would  take  no  denial,  he 
cried  as  in  these  verses,  "  Be  not  Thou  far  from  me,  O 
Lord  ;  O  my  strength,  haste  thee  to  help  me.  Deliver 
my  soul  from  the  sword  ;  my  darling  from  the  power  of 
the  dog.  Save  me  from  the  lion's  mouth,  and  from  the 
horns  of  the  unicorns." 

In  this  powerful  and  importunate  appeal  to  his  Fa- 
ther, it  is  remarkable  to  observe  in  what  new  forms  our 
Lord  presents  his  former  petitions.  Necessity  invents 
arguments,  and  renders  the  dumb  eloquent.  "  Though 
we  cannot  answer  God's  logic,  yet,  with  the  woman  of 
Samaria,  we  hope  to  prevail  with  the  rhetoric  of  impor- 
tunity."* Our  blessed  Saviour  still  earnestly  desired  that 
same  blessing  of  his  Father's  presence,  for  which  he  had 
been  pleading  from  the  commencement  of  this  psalm. 
His  heart  was  fully  set  in  him  to  seek  after  this ;  there- 
fore, he  never  wearied  or  grew  faint.  He  is  at  no  loss 
for  words,  appellations,  or  arguments.  In  the  compass 
of  three  short  verses,  he  not  only  repeats  the  substance 
of  all  that  he  had  said  before,  in  reference  to  himself,  his 
enemies,  and  his  Father,  but  he  redoubles  appellatives  to 
each,  and  iuterjects  cogent  and  powerful  appeals  for  de- 
liverance. He  addresses  his  Father  by  two  new  names, 
"  O  Lord,"  and  "  O  my  strength  ;"  he  prays  for  himself 
under  two  new  terms,  "  my  soul,"  and  "  my  darling." 
His  enemies,  whom  he  had  before  compared  to  the  bull, 
the  dog,  and  the  lion,  he  now  further  sets  forth  under 
two  new  images,  "  the  sword,"  and  ,;  the  horns  of  the 
unicorns."  At  the  same  time,  he  throws  the  whole  ear- 
nestness of  his  soul  into  the  four  accompanying  brief, 
but  rapid,  urgent,  and  vehement  entreaties  :  "  Be  not  far 
from  me — haste  to  help  me — deliver  my  soul — save  me." 
This  is  the  strong  crying  by  which  our  Lord,  as  it  were, 
lays  hold  of,  and  casts  himself  upon,  the  heart  of  his 

*  Bacon's  Christian  Paradoxes. 


178  THE    IMPORTUNITY. 

Father.     He  calls  him  "  Lord,"  or  Jehovah,  the  self- 
existent  being,  who  is,  what  he  is,  in  and  of  himself,  al- 
together independent  of  the  created  universe,  Exod.  iii. 
14.     It  is  as  if  he  would  say,  "  I  am  changed  as  a  man ; 
my  circumstances,  my  feelings,  are  different  to  what  they 
ever  were  before  ;  I  am  dying  ;  but  thou  art  the  living 
IiOrd,  the  same  yesterday,  to-day,  and  for  ever.     1  will, 
therefore,  forget  myself  and  my  sad  circumstances  in 
thinking  of  thee,  O  unchangeable  Jehovah."     Having 
thus  stated  what  his  Father  is  in  himself,  he  next  fast- 
ens his  faith  on  an  appropriate  point  in  that  relationship 
which   subsisted    between   them,  and  calls  him   'i  My 
strength."     Christ  possessed  almighty  power  in  his  own 
person,  but  for  our  sakes  he  refused  to  use  it.     He  lived 
not  upon  himself,  but  upon  his  God.     His  own  resources 
he  would  not  employ,  but  rather  those  of  his  Father,  that 
to  him  might  redound  all  the  glory.     His  own  power  he 
exhibited  in  prayer,  but  his  Father's  power  in  perform- 
ance.    At  his  apprehension,  when  comforting  the  hearts 
of  his  disciples,  he  might  with  truth  have  said,  "  Think 
ye  that  I  cannot  now  command  the  angels  to  destroy 
this  multitude  ?"    But  Jesus  never  sought  his  own  glory ; 
therefore  his  words  were,  "  Think  ye  that  I  cannot  now 
pray  to  my  Father,  and   he  will  give  me  more  than 
twelve  legions  of  angels  ?"     Here,  likewise,  in  his  last 
importunate  cry,  our  Lord  appeals  to  his  Father  as  his 
strength ;  as  one  without  whom  he  could  and  would 
do  nothing  ;  as  one  wrho  must  do  all  for  him,  or  he  must 
remain  as  he  is. 

Secondly,  Our  Lord's  description  of  himself  is  two- 
fold, and  in  nearly  synonymous  terms,  "  my  soul,"  and 
"my  darling."  This  latter  term  is  employed  also  in 
another  psalm  to  denote  the  soul,  "  Rescue  my  soul  from 
their  destructions  :  my  darling  from  the  lions,"  Psa.  xxxv. 
17.     Restoration  of  the  soul  to  spiritual  life  and  joy  in 


THE    IMPORTUNITY.  17  y 

toe  favour  and  presence  of  God,  and  not  the  life  of  the 
body,  or  its  preservation  from  suffering  and  death,  is  the 
great  subject  of  our  Lord's  petitions.  He  thus  teaches 
us  to  set  our  hearts  on  that  only  which  is  of  chief  im- 
portance. He  shows  us  where  importunity  shall  neither 
be  unwarranted  nor  unavailing.  The  soul  is  the  great 
object  of  concern  ;  it  is  the  darling ;  the  pearl  of  inesti- 
mable worth.  If  this  be  lost,  all  is  lost.  Therefore 
Christ,  by  the  hand  of  faith,  deposits  his  most  precious 
human  soul  in  his  Father's  care.  He  is  here  speaking 
as  the  firstling  of  that  "  flock,"  of  which  he  declares  that 
no  man  can  pluck  one  out  of  his  Father's  hand,  John 
x.  29.  He  places  his  soul,  his  darling,  his  united  one, 
that  immaterial  and  indestructible  part  of  the  human 
nature  which  he  had  taken  into  union  with  himself,  in 
the  care  of  his  Father's  omnipotence ;  and  earnestly  ap- 
peals to  him  to  deliver  it. 

Thirdly,  The  images  employed  to  represent  our  Lord's 
enemies  are  "  the  sword,"  and  "  the  horned  unicorns." 
Each  of  these  new  figures,  denotes  the  piercing  nature 
of  those  sufferings,  which  he  was  now  enduring.  The 
"  sword,"  may  be  understood  of  the  "  wicked,"  which  are 
"  God's  sword,"  Psa.  xvii.  13.  But  we  may  also  consider 
it  as  denoting  "  the  curse."  The  powerful  word  of  the 
Almighty  is  represented  in  Scripture  under  the  figure  of 
a  "sword ;"  see  Eph.  vi.  17 ;  Matt.  x.  34 ;  Rev.  i.  16. 
The  sword  of  the  curse,  denounced  against  every  dis- 
obedience of  the  law,  had,  as  it  were,  been  kept  in  abey- 
ance, and  had  never  fallen  on  the  head  of  sinful  man. 
That  sword  had  not  been  drawn  from  its  scabbard.  It 
had  slept  for  four  thousand  years  ;  but  now  the  Surety  of 
sinners  was  come;  he,  on  whom  the  curse  should  light, 
was  hanging  on  the  tree ;  therefore,  the  rousing  call  is 
made,  "Awake,  O  sword,  against  my  Shepherd,  and 
against  the  man  that  is  my  fellow,  saith  the  Lord  of 


180  THE    IMPORTUNITY. 

Hosts  :  smite  the  shepherd,  and  the  sheep  shall  be  scat- 
tered," Zech.  xiii.  7.  Christ,  the  good  Shepherd,  wa3 
now  smitten.  "  He  gave  his  life  for  the  sheep  ;"  but 
while  he  resigned  his  body  to  death,  he  deprecated  the 
piercing,  separating  power  of  the  "sword"  of  the  curse 
upon  his  soul.  The  "  horns  of  the  unicorns"  This 
figure  denotes  indomitable  power  and  energy ;  and  such 
is  the  characteristic  of  the  unicorn,  or  horned  rhinoceros. 
The  terms  here  used,  depict  the  greatest  extremity  of 
danger.  Like  a  man  who  already  felt  the  horn  of  the 
savage  animal,  who  was  actually  being  pierced,  who  was 
even  now  transfixed  by  its  sharp  and  tearing  point, 
Christ  prays  for  deliverance  from  the  terrible  power  and 
nearness  of  his  enemies. 

The  other  appellations  given  to  his  persecutors  are  the 
"  dog,"  and  the  "  lion."  The  latter  is  a  well  known 
scriptural  emblem  of  Satan,  the  great  enemy  and  de- 
stroyer of  the  soul.  The  occurrence  of  this  figure, 
throughout  this,  and  other  psalms,  shows  that  the  roar- 
ing lion,  against  whom  we  require  to  watch,  was  prowl- 
ing around  the  cross  of  Christ,  seeking  to  devour  and 
destroy  one  who  yet  effectually  resisted  him,  stedfast  in 
the  faith,  1  Pet.  v.  8,  9. 

The  brief  but  expressive  petitions  which  our  Lord  em- 
ploys, are  extremely  importunate.  The  first  unbosoms 
the  uppermost  desire  of  his  soul,  "  Be  not  far  from  me." 
God's  presence  constitutes  the  deliverance  which  he  de- 
sires :  this  is  the  only  species  of  relief  and  comfort  which 
he  will  accept ;  therefore,  he  presses  that  it  may  be  no 
longer  delayed,  "Haste  to  help  me."  He  urges  his 
Father  with  earnestness  ;  he  feels  that  the  time  is  come 
for  the  dismissal  of  his  spirit ;  he  cannot  bear  the  thought 
of  breathing  it  out  under  desertion — in  darkness  and  dis- 
tress ;  he  therefore  cries,  "  deliver  my  soul ;"  and  to  ex- 
press still  further  the  extremity  of  misery,  and,  as  it  were, 


THE    IMPORTUNITY.  181 

danger  in  which  he  was  placed,  he  represents  the  jaws 
of  the  devourer,  as  already  opened  for  his  instant  de- 
struction, and  cries,  "  Save  me  from  the  lion's  mouth." 

Having  thus  considered  the  importunity  of  our  great 
High  Priest,  when  he  "  offered  up  prayers  and  supplica- 
tions with  strong  crying  and  tears,"  Heb.  v.  7,  let  us  im- 
prove the  subject,  Christian  readers,  to  our  own  practical 
and  spiritual  benefit.  Let  us  inquire,  first,  whether; 
secondly,  on  what  grounds  ;  and  thirdly,  to  what  extent, 
guilty  creatures  like  us  may  use  urgency  in  prayer  be- 
fore the  great  God. 

First,  Is  it  allowable  ?  To  this  we  must  answer  in 
the  affirmative.  Sinful  and  fallen  as  we  are,  the  word 
of  God  fully  warrants  us  to  speak  to  him  in  prayer,  not 
only  in  the  most  unreserved,  but  also  in  the  most  impor- 
tunate, manner.  For  it  is  commanded,  our  Saviour  en- 
courages it,  Scripture  furnishes  examples,  and  its  ab- 
sence is  complained  of. 

First,  it  is  commanded.  "  Ye  that  make  mention  of 
the  Lord,  keep  not  silence,  and  give  him  no  rest,"  Isa. 
lxii.  6,  7.  "  Put  me  in  remembrance ;  let  us  plead  to- 
gether ;  declare  thou,  that  thou  mayest  be  justified,"  Isa. 
lxiii.  26.  "  Come  now,  and  let  us  reason  together,  saith 
the  Lord,"  Isa.  i.  18.  "Let  us  therefore  come  boldly 
unto  the  throne  of  grace,"  Heb.  iv.  16. 

Secondly,  our  Saviour  encouraged  it.  "  The  kingdom 
of  heaven  suffereth  violence,  and  the  violent  take  it  by 
force,"  Matt.  xi.  12.  ■  Strive,  (agonize,)  to  enter  in  at 
the  strait  gate,"  Luke  xiii.  24.  "  Ask,  and  seek,  and 
knock,"  Matt.  vii.  7.  He  spake  a  parable  to  this  end 
that  men  ought  always  to  pray,  and  not  to  faint ;  that 
parable  was  concerning  a  widow,  who  by  continual 
coming  wearied  an  unjust  judge  to  decide  her  cause, 
Luke  xviii.  1.  And  on  another  occasion,  when  expressly 
teaching  his  disciples  to  pray,  he  employed  the  sirnili- 

16 


182  THE    IMPORTUNITY. 

tude  of  one  friend  begging  a  loan  of  bread  from  another 
at  the  unseasonable  hour  of  midnight,  and  argues  thus, 
"  I  say  unto  you,  though  he  will  not  rise  and  give  him 
because  he  is  his  friend,  yet  because  of  his  importunity 
he  will  rise  and  give  him  as  many  as  he  needeth  ;"  and 
then  practically  applying  it  to  the  subject  of  his  instruc- 
tion, he  added,  "  And  I  say  unto  you,  Ask,  and  it  shall 
be  given  you ;  seek,  and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  you/'  Luke  xi.  1 — 13.  All  ex- 
hortations to  importunity  are  accompanied  by  most  gra- 
cious encouragements.  "  Let  us  reason  together :  your 
sins  shall  be  as  white  as  snow,"  Isa.  i.  18.  "  1  am  he 
that  blotteth  out  thy  transgressions  :  put  me  in  remem- 
brance ;  let  us  plead  together,"  Isa.  xliii.  25,  26.  Even 
the  saddest  of  all  announcements,  "  Your  iniquities  have 
separated  between  you  and  your  God,  and  your  sins 
have  hid  his  face  from  you,  that  he  will  not  hear,"  is  im- 
mediately preceded  by  a  most  seasonable  and  encourag- 
ing statement,  "  Behold,  the  Lord's  hand  is  not  shortened, 
that  it  cannot  save,  neither  his  ear  heavy  that  it  cannot 
hear ;"  and  even  though  the  sins  and  the  evil  condition 
of  the  people  are  fully  stated  in  that  chapter,  yet  it  is 
added  that  "  the  Lord  wondered  that  there  was  no  inter- 
cessor," Isa  lix.  1,  2,  16. 

Thirdly,  Scripture  furnishes  examples.  James  as- 
sures us  that  "  the  effectual  fervent  prayer  of  a  righteous 
man  availeth  much  ;"  and  yet  at  the  same  time  informs 
us  that  "  the  righteous  man"  whom  he  instances,  '•  was 
subject  to  like  passions  as  we  are."  "  Elias  prayed  ear- 
nestly that  it  might  not  rain,  and  it  rained  not  for  three 
years  and  six  months ;  and  he  prayed  again,  and  the 
heavens  gave  rain,"  James  v.  16,  18.  The  patriarchs 
were  remarkable  for  their  power  and  fervency  in  prayer. 
Abraham  entreated  the  Lord  for  Sodom,  till  he  trembled 
at  his  own  importunity.     Had  he  only  persevered  in  his 


THE    IMPORTUNITY.  183 

intercession  to  the  very  last,  the  cities  might  have  been 
spared  for  a  little  longer  ;  for  the  Lord  patiently  heard, 
granted  every  petition  as  it  was  offered,  and  departed  not 
till  Abraham  intimated  that  he  should  ask  no  more,  Gen. 
xviii.  32,  33. 

Jacob  was  honoured  of  God  with  the  new  and  hon- 
ourable name  of  Israel,  because  he  wrestled  in  prayer, 
till  he  prevailed.  Though  the  angel  said,  "  Let  me  go," 
in  the  vehemency  of  his  spirit  he  replied,  "  I  will  not 
let  thee  go,  except  thou  bless  me,"  Gen.  xxxii.  24. 

Moses  interceded  with  great  urgency,  for  the  children 
of  Israel.  He  was  alone  in  the  mount  with  God,  and 
beheld  the  divine  wrath,  ready  to  break  forth.  Though 
commanded  to  go  down ;  though  a  promise  was  given 
to  make  of  him  a  greater  and  mightier  nation  :  yet  he 
continued  pleading  with  such  earnestness  and  impor- 
tunity, that  the  Lord  said,  "  Let  me  alone,  that  I  may 
destroy  them,"  Exod.  xxxii.  10 ;  Deut.  ix.  14. 

Daniel  increased  in  importunity,  as  he  proceeded  in 
his  beautiful  and  instructive  prayer.  He  obtained  an 
immediate  answer  when  his  petitions  became  thus  ve- 
hement and  pressing,  u  O  Lord,  hear ;  O  Lord,  forgive  ; 
O  Lord,  hearken  and  do ;  defer  not,  for  thine  own  sake, 
O  my  God,"  Dan.  ix.  19. 

In  the  gospels  we  read  how  the  Syrophenician  woman 
prevailed  with  our  Lord  by  the  power  of  her  importunity, 
and  obtained  that  blessing  for  her  daughter  which  other- 
wise she  should  not  have  enjoyed.  She  earnestly  be- 
sought him,  but  he  answered  her  not  a  word.  She  fell  at 
his  feet,  but  he  turned  away  and  passed  on.  His  own  dis- 
ciples entreated  him  on  her  behalf,  because  she  cried  after 
them  ;  but  he  informed  them  that  his  commission  was 
only  to  the  lost  sheep  of  the  house  of  Israel.  Still  came 
the  woman  and  worshipped  him,  saying,  "  Lord,  help 
me."     But  he  answered,  "It  is  not  meet  to  take  the 


184  THE    IMPORTUNITY. 

children's  bread,  and  to  cast  it  to  dogs."  With  an  ear- 
nestness which  nothing  could  abate,  and  a  faith  which 
no  objection  could  stagger,  she  at  once  admitted  the  truth 
of  what  he  said,  and  converted  it  into  an  argument  in 
her  own  favour,  "  Yes,  Lord :  yet  the  dogs  under  the 
table  eat  of  the  children's  crumbs."  Then  Jesus  ex- 
claimed, "  O  woman,  great  is  thy  faith  :  be  it  unto  thee 
even  as  thou  wilt,"  Matt.  xv.  22—28  ;  Mark  vii.  25—30. 

Fourthly,  Its  absence  is  complained  of.  When  the 
prophet  confesses  the  great  wickedness  of  the  people,  that 
all  were  as  an  unclean  thing,  that  even  all  their  righte- 
ousnesses were  as  filthy  rags,  and  that  God  had  hid  his 
face  from  them,  and  consumed  them  because  of  their 
iniquities,  even  then  he  complains,  "  There  is  none  that 
calleth  upon  thy  name,  that  stirreth  up  himself  to  take 
hold  of  thee ;"  and  immediately  sets  himself  with  great 
earnestness  to  intercessory  prayer,  Isa.  lxiv. 

In  various  other  parts  of  Scripture  the  same  complaint 
is  expressed  or  implied,  "  Thou  hast  not  called  upon  me, 
O  Jacob  ;  thou  hast  been  weary  of  me,  O  Israel.  Put 
me  in  remembrance  ;  let  us  plead  together,"  Isa.  xliii.  22, 
26.  "I  sought  for  a  man  among  them,  that  should 
make  up  the  hedge,  and  stand  in  the  gap  before  me  for 
the  land,  that  I  should  not  destroy  it,  but  I  found  none," 
Ezek.  xxii.  30.  "  He  saw  that  there  was  no  man  ;  and 
he  wondered  that  there  was  no  intercessor,"  Isa.  lix.  16 ; 
see  also  Isa.  ix.  13 ;  xxxi.  1 ;  Jer.  x.  21,  25  ;  Zeph.  i.  6  ; 
Isa.  xli.  28. 

It  is  recorded  against  Asa  that  in  his  disease  he  sought 
not  to  the  Lord,  but  to  the  physicians,  2  Chron.  xvi.  12 ; 
and  it  is  assigned  as  the  reason  of  Rehoboam's  doing 
evil,  "  because  he  prepared  (or  fixed)  not  his  heart  to 
seek  the  Lord,"  2  Chron.  xii.  14. 

Hosea  testifies  that  the  wickedness  of  the  people  was 
highly  aggravated  by  their  restraining  prayer  in  their 


THE    IMPORTUNITY.  185 

afflictions.  "  They  have  not  cried  unto  me,  when  they 
howled  upon  their  beds,"  vii.  14 ;  also  verses  7  and  10. 
With  the  same  earnestness  and  vehemency,  with  which 
they  vociferated  their  distresses,  so  ought  they  to  have 
called  upon  their  God.  But  because  they  refused  to  do 
so,  the  Most  High  determined,  "  1  will  go  and  return  to 
my  place,  till  they  acknowledge  their  offence,  and  seek 
my  face  ?  in  their  affliction  they  will  seek  me  early," 
chap.  v.  15. 

Amos  also  specifies  this  as  a  peculiar  feature  of  the 
prevailing  depravity.  He  enumerates  the  various  judg- 
ments by  which  God  had  visited  the  nation ;  and  five 
times  successively  adds,  to  each  of  them,  "  Yet  have  ye 
not  returned  unto  me,  saith  the  Lord,"  chaps,  iv.  vi.  viii. 
ix.  x.  xi.  He  complains  also  that  there  is  none  to  raise 
up  the  fallen  virgin  of  Israel ;  yet  affectionately  entreats 
them  still  to  seek  the  Lord,  and  twice  encourages  them 
with  the  assurance  that,  if  they  do  so,  they  shall  live, 
chap.  v.  2,  4,  6. 

Were  we  to  enter  more  into  God's  feelings  as  a  father, 
and  think  of  his  eye  resting  on  this  broad  earth,  where  so 
many  millions  of  his  creatures  are  too  earnest  and  busy  to 
remember  him,  we  should  be  better  able  to  understand  his 
complaint  of  the  restraining  of  prayer,  and  his  delight 
in  those  who  acknowledge  him.  Oh  how  little  is  God 
accustomed  to  hear  the  voice  of  earnest,  heart-felt,  perse- 
vering prayer  !  How  continually  does  the  Lord  witness 
our  anxieties  and  exertions  spent  in  vain  attempts  to  ex- 
tricate ourselves,  and  effect  that  deliverance  which  he  is 
able  in  a  moment  to  grant  in  answer  to  prayer.  Men 
may  be  brought  to  their  wit's  end,  and  never  think  of 
calling  upon  God  ;  yet  if,  even  then,  they  cry  unto  the 
Lord,  he  will  bring  them  out  of  their  distresses,  Psa. 
cvii.  27,  28.  In  every  circumstance  and  trial  of  life — 
whether  in  extremity  of  homeless  wandering,  of  poverty 

16- 


186  THE    IMPORTUNITY. 

and  hunger,  ver.  5 ;  in  prison  and  cruel  bondage,  ver. 
10,  14  ;  in  disease,  pining  sickness,  and  when  at  the 
point  of  death,  ver.  18  ;  on  the  stormy  deep  and  in  the 
threatening  tempest,  ver.  25  ;  or  when  vegetation  fails, 
and  famine  feeds  on  once  fruitful  fields,  ver.  34,  38 ;  let 
men  but  then  turn  to  the  Lord  with  strong  crying  and 
tears  in  all  these  calamities,  and  they  shall  find  that  he 
is  very  pitiful  and  of  tender  mercy,  James  v.  11. 
Whoso  is  wise,  and  will  observe  the  various  turnings  of 
this  changeful  life,  shall  learn  from  them  all,  the  loving- 
kindness  of  the  Lord,  Psa.  cvii.  43.  Hezekiah's  prayer 
was  answered  when  he  wept  sore,  Isa.  xxxviii.  3,  5. 
Even  the  wicked  Ahab  was  pitied,  when  he  humbled 
himself  before  the  Lord,  1  Kings  xxi.  27 — 29.  And 
the  idolatrous  Ninevites  were  accepted,  when  they  cried 
mightily  unto  God,  Jonah  iii.  8 — 10.  Let  not,  then,  the 
greatest  of  your  earthly  trials,  or  even  the  remembrance 
of  your  foulest  sins,  shut  up  your  heart  in  despondency, 
or  prevent  you  from  confessing  your  guilt,  bewailing 
your  condition,  and  fervently,  and  perseveringly,  implor- 
ing mercy  from  the  Father  of  mercies. 

Secondly,  If  it  be  allowable,  nay,  a  commanded  duty, 
for  sinners  to  approach  the  God  of  heaven  in  prayer,  with 
importunate  petitions,  we  must  next  inquire,  On  what 
grounds  ?  First,  we  answer,  it  must  not  be  on  the 
ground  of  any  claim  which  we  possess  to  mercy,  or  of 
any  merit  which  our  penitence,  or  tears,  or  prayers,  can 
furnish.  Full  consciousness  of  un  worthiness  produces 
a  sorrow  which,  however  great,  can  never  be  more  than 
just.  We  must  be  entirely  driven  out  of  that  all  confi- 
dence in  ourselves ;  be  brought  to  see  that  we  deserve 
only  ruin  and  condemnation  ;  and  so  be  taught  to  cast 
ourselves  simply  on  the  clemency  and  goodness  of  Jeho- 
vah. Instead  of  extenuating  our  guilt,  and  using  mild 
and  softening  terms,  we  will  ingenuously  confess  all  its 


THE    IMPORTUNITY.  187 

aggravations,  and  cast  the  multitude  of  our  sins  upon 
the  immeasurable  mercies  of  the  Most  High ;  we  will 
use  this  extraordinary,  but  prevailing  argument,  "  Par- 
don my  iniquity,  for  it  is  great,"  Psa.  xxv.  11.  Second- 
ly, it  must  be  solely  on  the  ground  of  God's  mere  mercy 
and  goodness.  Leaving  ourselves  wholly  to  his  dispo- 
sal; acknowledging  that  though  the  severest  judgments 
come  forth  against  us,  they  are  only  what  we  deserve ; 
we  must  cast  our  care  on  the  heart  of  a  Father,  saying 
with  David,  "  I  am  in  a  great  strait ;  let  me  fall  now 
into  the  hand  of  the  Lord,  for  very  great  are  his  mer- 
cies," 1  Chron.  xxi.  13.  This  is  what  the  Ninevites  did. 
And  never  was  an  appeal  made  to  the  heart  of  God, 
without  success. 

But,  thirdly,  the  Divine  mercy  has  been  revealed  only 
in  Christ  Jesus.  That  sacrifice  which  satisfied  the  jus- 
tice, has  fully  exhibited  the  goodness,  of  God.  The  Lord 
has  come  forth  to  man,  in  a  full,  but  peculiar  measure, 
of  mercy.  He  who  would  approach  his  Creator,  over- 
looking the  atonement  and  propitiation  by  the  blood  of 
Jesus,  is  guilty  of  despising  that  very  way  which  he  pro- 
fesses to  seek.  "  There  is  none  other  name  under  hea- 
ven, given  among  men,  whereby  we  must  be  saved,"  but 
the  name  of  Jesus  Christ,  Acts  iv.  12.  It  was  therefore 
with  earnest  care  that  our  Lord  instructed  his  disciples 
to  present  all  their  prayers  to  God,  "  in  his  name,"  John 
xvi.  23,  24.  This  expression  signifies  for  his  sake,  and 
on  his  authority.  Too  commonly  it  is  limited  to  the  for- 
mer sense.  But  our  gracious  Redeemer  means  that  we 
should  apply  to  the  treasury  of  heaven,  as  beggars  would 
at  a  bank,  in  the  name  of  an  individual  whose  credit  is 
unlimited.  Having  taken  the  bankrupt  name,  he  gives 
us  his  own  instead.  Therefore  the  apostle  exhorts  us  to 
"  do  all  in  the  name  of  the  Lord  Jesus,"  Col.  iii.  17.  "  To 
give  thanks  always  for  all  things  in  the  name  of  the  Lord 


188  THE    IMPORTUNITY. 

Jesus  Christ/'  Eph.  v.  20.  And  our  Lord  assures  us, 
"  Whatever  ye  shall  ask  the  Father  in  my  name,  he  will 
give  it  you,"  John  xvi.  23. 

It  is,  then,  on  the  ground  of  our  Surety's  merits,  that 
we  must  present  all  our  petitions.  The  very  fact  of  the 
existence  of  a  surety,  a  gratuitously  provided  surety, 
proves  the  goodness  of  the  great  Creditor,  in  a  manner 
which  even  the  immediate  discharge  of  the  debt  could 
not  have  demonstrated.  We  might  have  supposed,  that 
he  had  easily  pardoned  that,  by  which  he  was  no  loser. 
But  the  providing  of  an  atonement,  shows  that  a  great 
loss  had  been  suffered  by  sin ;  and  the  sacrificing  of  His 
own  Son  to  accomplish  that  atonement,  exhibits  God  as 
a  double  loser,  in  effecting  the  salvation  of  man.  The 
goodness  of  God,  therefore,  stands  out  to  view  in  mag- 
nificent prominence.  We  hear  it  uttered  by  the  loud 
voice  from  Calvary,  with  an  emphasis  that  should  rouse 
the  attention  of  the  dead,  and  impart  eternal  stability  to 
the  faith  of  the  living.  The  goodness  of  the  Divine 
Father,  exhibited  in  the  sacrifice  of  his  own  Son,  is  that 
alone  to  which  the  Eternal  Spirit  directs  our  thoughts  ; 
on  this  he  fixes  our  hopes ;  here  he  bids  us  to  cast,  with- 
out the  shadow  of  a  misgiving  or  a  fear,  all  our  cares 
and  anxieties.  Therefore  the  apostle  demands,  *  De- 
spisest  thou  the  riches  of  his  goodness  ?"  knowest  thou 
not  that  "  the  goodness  of  God"  is  designed  to  lead  thee 
"to  repentance?"  Rom.  ii.  4.  Since  God,  then,  has  ex 
hibited  such  love,  take  heed  that  you  "  continue  in  his 
goodness,"  Rom.  xi.  22.  Never  allow  dark  and  despair- 
ing thoughts  to  take  possession  of  your  breast.  "  The 
goodness  of  God  endureth  continually,"  Psa.  lii.  1.  Let 
your  confidence  in,  and  your  engagements  with,  that 
goodness,  be  therefore  in  continual  exercise.  When 
Moses  prayed,  "  Show  me  thy  glory  ;"  the  Lord  answer- 
ed, "I  will  make  all  my  goodness  pass  before  thee," 


THE      MPORTUNITY.  189 

Exodus  xxxiii.  19.  The  glory  of  God  is  his  goodness. 
When  the  seraphim  praise  the  high  and  lofty  One,  they 
say,  " The  whole  earth  is  full  of  his  glory"  Isa.  vi.  3. 
And  when  the  psalmist  would  praise  him,  he  exclaims, 
"  The  earth  is  full  of  his  goodness"  Psa.  xxxiii.  5.  When 
Paul  looks  forward  to  the  inheritance  above,  he  denomi- 
nates it,  "  An  exceeding,  even  an  eternal  weight  of  glo- 
ry" 2  Cor.  iv.  17.  And  when  David  expatiates  on  the 
same  enlivening  theme,  he  cries,  u  O  how  great  is  thy 
goodness,  which  thou  hast  laid  up  for  them  that  fear 
thee  !"  Psa.  xxxi.  19. 

"  In  the  divine  nature,"  says  a  profound  writer,*  "  both 
religion  and  philosophy  have  acknowledged  goodness  in 
perfection ;  wisdom  or  providence  comprehending  all 
things ;  and  absolute  sovereignty  or  kingdom.  In  as- 
piring to  the  throne  of  power,  angels  transgressed  and 
fell.  In  presuming  to  come  within  the  oracle  of  knowl- 
edge, man  transgressed  and  fell.  But  in  pursuit  towards 
the  similitude  of  God's  goodness,  or  love,  neither  man, 
nor  spirit,  ever  hath  transgressed,  or  shall  transgress. 
The  Devil  being  an  angel  of  light,  affected  power.  Man 
being  endowed  with  power,  affected  light  or  knowledge. 
Intruding  into  God's  secrets  or  mysteries,  he  was  re- 
warded with  a  further  removing  or  estranging  from 
God's  presence.  But  as  to  God's  goodness  there  is  no 
danger  in  contending  for,  or  advancing  towards,  a  simili- 
tude thereof.  In  that  point  we  can  commit  no  excess." 
This  leads  us, 

Thirdly,  to  inquire  to  what  extent  may  a  sinner,  be- 
ing allowed  on  these  good  grounds,  proceed  in  importu- 
nity of  prayer  ?  We  answer,  he  can  commit  no  excess. 
The  further  he  thus  proceeds,  the  greater  will  the  good- 
ness of  the  Most  High  appear  to  him ;  the  more  he  trusts 
to  it,  the  more  will  it  uphold  him.     Importunity  in  pray- 

*  Bacon. 


190  THE    tMPORTUNITY. 

er,  is  a  pressing  into  the  goodness  of  God.  Instead  c* 
regarding  him  as  either  unwilling  or  unable  to  help,  i 
exhibits  him  as  ready  as  he  is  all-powerful.  "Them 
that  honour  me,  I  will  honour."  The  highest  honour 
we  can  pay  to  God  is  to  honour  him  with  our  confidence. 
Apart  from  this,  mere  outward  services  are  destitute  of 
their  only  acceptable  ingredient,  the  homage  of  the  heart. 
Confidence,  then,  in  the  goodness  of  God,  if  it  exist  at 
all,  ought  to  exist  in  proportion  to  the  amount  of  his 
goodness.  There  can  be  evidently  no  limit  to  the  meas- 
ure of  our  trust,  except  that  which  is  furnished  by  that 
on  which  we  trust.  If  that  be  small,  our  confidence 
must  be  small.  If  that  be  unlimited,  our  confidence  in 
it  ought  to  be  unlimited.  See  how  fully  the  patriarch 
Job  understood  the  grounds  of  his  confidence,  and  the  un- 
limited extent  to  which  he  might,  as  it  were,  trespass  on  the 
goodness  of  the  Lord.  "  Oh  that  I  knew  where  I  might 
find  him  !  that  I  might  come  even  to  his  seat !  I  would 
order  my  cause  before  him,  and  fill  my  mouth  with  ar- 
guments. I  would  know  the  words  which  he  would  an- 
swer me,  and  understand  what  he  would  say  unto  me. 
Will  he  plead  against  me  with  his  great  power  ?  No  ; 
but  he  would  put  strength  in  me.  There  the  righteous 
might  dispute  with  him;  so  should  I  be  delivered  for 
ever  from  my  judge,"  Job  xxiii.  3 — 7.  The  "righteous" 
are  those  who  present  themselves  before  God  in  the  im- 
puted righteousness  of  Christ.  All  their  reasonings  and 
arguments  are  based  on  the  merits  of  their  Surety. 
They  wrestle  in  his  name  against  their  sins,  their  doubts, 
and  fears.  In  his  strength  they  fight  against  all  the 
temptations  and  evil  suggestions  of  the  enemy  of  their 
souls ;  and  even  when  afflicted  with  desertion  and  dark- 
ness, when  the  light  of  God's  countenance  is  withdrawn, 
they  yet  stay  themselves  on  a  withdrawing  God,  and 
presume  upon  that  great  goodness  which,  as  it  gave 


THE    IMPORTUNITY.  191 

Christ,  will  also  with  him  freely  give  all  things,  Rom. 
viii.  32.  Like  the  psalmist,  he  humbly  argues  with  the 
Lord,  tt  What  profit  is  there  in  my  blood  when  I  go 
down  to  the  pit  ?  shall  the  dust  praise  thee,  shall  it  de- 
clare thy  truth  7"  Psa.  xxx.  9.  With  the  prophet  also 
he  adds,  "Righteous  art  thou,  O  Lord,  when  I  plead 
with  thee ;  yet  let  me  talk,"  or  reason  the  case,  "  with 
thee  of  thy  judgments,"  Jer.  xii.  1. 

It  is  then  only  on  the  ground  of  the  Saviour's  atoning 
sacrifice,  that  we  can  either  offer  the  smallest  petition,  or 
rise  to  any  degree  of  confidence  in  presenting  it.  In  using 
the  Saviour's  name,  however,  we  shall  do  him  great  dis- 
honour, if  we  place  not  the  fullest  confidence  in  his  ac- 
ceptance with  his  Father.  Were  we  invoking  the  name 
of  a  saint  or  an  angel,  there  would  be  great  cause  for 
fear  and  hesitation.  But  not  so  when  we  employ  the 
name  of  God's  own  and  beloved  Son.  All  that  God  has 
belongs  to  him  ;  every  thing  that  God  can  give,  is  open 
to  his  use ;  and  it  proves  that  we  have  little  confidence 
either  in  -God  the  Father,  or  in  Christ  the  Son,  when  we 
address  the  one  in  the  name  of  the  other,  and  yet  doubt 
whether  a  blessing  will  be  given.  It  may  be  answered, "  I 
do  not  doubt  either  God's  willingness,  or  Christ's  merits, 
but  I  doubt  my  own  worthiness  to  partake  of  the  bene- 
fits of  his  righteousness ;"  we  reply,  You  have  no  right 
to  doubt  your  own  worthiness.  You  ought  to  be  as  pos- 
itively certain  of  your  unworthiness,  as  you  are  of  your 
own  existence.  Your  worthiness,  or  unworthiness,  is  not 
a  matter  of  opinion.  It  is  a  revealed  truth  that  you  are 
altogether  unworthy.  The  very  fact  of  a  provided  sure- 
ty-righteousness implies  it.  And  it  is  with  the  full  con- 
sciousness of  your  own  unworthiness,  that  we  would 
press  you  to  cast  yourselves  directly  upon  the  surety- 
righteousness,  as  an  all-sufficient  and  all-prevailing  ar- 
gument with  God.     Again  it  may  be  objected,  "  I  nei- 


192  THE    IMPORTUNITY. 

ther  doubt  the  goodness  of  God,  nor  my  own  unworthi- 
ness ;  but  I  know  not  that  what  I  pray  for  is  agreeable 
to  the  will  of  God  ;  how,  then,  can  I  be  importunate  ?" 
This  is  an  important  matter.  We  shall  consider  the 
things  which  may  be  asked  in  prayer,  under  three 
heads : — First,  those  in  which  the  will  of  God  is  eter- 
nally and  immutably  the  same.  Second,  those  concern- 
ing which  he  has  revealed  his  will  particularly  and  ex- 
pressly in  the  Holy  Scriptures.  And  third,  those  which 
are  circumstantial  and  personal.  In  regard  to  the  first 
things,  there  ought  not  to  exist  any  doubt  in  our  minds, 
when  we  pray  to  God  for  them.  The  will  of  God  must 
unchangeably  and  eternally  be  fixed  on  holiness.  What- 
ever then  is  connected  with  the  hallowing  of  God's  name, 
or  the  sanctification  of  your  own  heart,  should  be  the  ob- 
ject of  your  fervent  faith,  your  most  ardent  prayers. 
The  hand  of  the  diligent  maketh  rich  ;  holiness  is  the 
gold  of  heaven  ;  and  in  proportion  to  your  diligence,  per- 
severance, and  earnestness,  in  prayer,  so  will  be  your  in- 
crease in  eternal  wealth.  Secondly,  those  things  which 
God  has  revealed  :  as  for  instance,  that  his  kingdom 
shall  come,  and  that  the  knowledge  of  the  Lord  shall 
cover  the  earth  ;  being,  with  other  truths,  positively  re- 
vealed, there  is  as  little  room  to  doubt  regarding  their  ul- 
timate fulfilment,  as  there  is  great  room  to  pray  for  their 
speedy  accomplishment.  The  Lord  himself  has  ap- 
pointed prayer  to  be  the  antecedent  means,  "  For  this 
will  I  be  inquired  of  by  the  house  of  Israel  to  do  it  for 
them,"  Ezek.  xxxvi.  37.  To  encourage  this  inquiry,  the 
Lord  condescends  to  say,  "  Ask  me  of  things  to  come 
concerning  my  sons :  and  concerning  the  work  of  my 
hands  command  ye  me,"  Isa.  xlv.  11.  And  our  Lord 
teaches  us  to  pray,  "  Thy  kingdom  come.  Thy  will  be 
done  on  earth,  as  it  is  in  heaven,"  Matt.  vi.  10. 

Tn  reference,  therefore,  to  these  two  great  divisions  of 


THE    IMPORTUNITY.  193 

things  that  may  be  prayed  for,  there  ought  to  exist  in  the 
mind,  the  fullest  assurance  that  they  shall  be  granted  ; 
not  because  we  pray  for  them,  but  because  they  are  agree 
able  to  the  will  of  God  ;  and  because  we  know  them  to 
be  so,  we  pray  that  his  will  in  all  things  may  be  done, 
through  Jesus  Christ  our  Saviour.  Importunity  here, 
therefore,  may  be  to  any  extent,  and  can  commit  no  ex- 
cess. 

In  regard  to  the  third  division,  namely,  those  petitions 
which  are  suggested  by  our  own  personal  and  peculiar 
circumstances  ;  since  we  know  not  the  will  of  God,  we 
can  pray  in  faith,  and  with  importunity,  only  when  the 
desire  itself  is  holy,  and  when  we  submit  resignedly  to 
the  unknown  will,  whatever  it  may  be.  Our  Lord  in 
Gethsemane  exhibited  the  fullest  resignation,  in  harmony 
with  the  most  earnest  importunity.  It  is  alike  necessary 
to  our  submission,  as  to  our  fervency,  that  we  believe 
God's  will  to  be  good — "  good-will  towards  men."  In 
mentioning,  therefore,  any  temporal  matter  in  prayer,  we 
must  leave  it  entirely  and  confidently  to  the  good  will  of 
God.  We  must  also  settle  it  in  our  minds,  whether  it  be 
indispensable  to  our  salvation.  It  may  be  good  for  us 
that  we  should  never  obtain  it.  In  distresses  and  diffi- 
culties, (for  it  grieves  the  heart  of  our  Father  to  witness 
the  extremities  of  his  creatures,)  we  may  spread  our  case 
with  great  freedom  before  the  Lord;  casting  ourselves 
upon  his  goodness  in  Christ,  we  may  use  great  importu- 
nity of  entreaty  for  deliverance ;  but  as  we  know  not  what 
is  best  for  ourselves,  even  in  such  cases,  we  consult  our 
own  happiness,  as  well  as  discharge  an  incumbent  duty, 
when  we  renounce  our  own  wishes,  saying,  "  not  my  will, 
but  thine  be  done."  In  regard,  however,  to  spiritual  bless- 
ings, in  which  we  positively  know  that  God  is  glorified,  as 
well  as  our  own  sanctification  promoted,  we  need  employ 
no  reserving  clause.  To  say  in  such  prayers,  "  not  my  will 

17 


194  THE    IMPORTUNITY. 

but  thine  be  done,"  is  to  imply  that  our  desire  is  to  attain 
holy  graces,  but  that  God's  will  is  to  deprive  us  of  them- 
When  we  say  spiritual  blessings,  we  do  not  allude  to  the 
gifts,  but  to  the  graces  of  the  Spirit.  The  former  are 
given  severally  to  every  man  as  the  Lord  the  Spirit  sees 
fit  to  minister.  But  in  regard  to  the  graces — love,  joy, 
meekness,  temperance,  &c,  against  which  there  is  no  law 
human  or  divine,  there  is  no  limit  to  the  bounty  of  God, 
and  should  be  none  to  our  requests.  When  we  pray  for 
these,  we  ought  not  to  entertain  any  doubts  as  to  their 
being  given  us.  In  proportion  to  the  value  Ave  attach  to 
them,  and  the  fulness  of  our  desire  for  their  possession, 
so  will  be  our  earnestness  and  importunity  in  prayer  to 
obtain  them.  To  this,  however,  we  are  brought  only  by 
the  Spirit  of  grace  and  of  supplications,  Zech.  xii.  10. 
"  The  Spirit  helpeth  our  infirmities :  for  we  know  not 
what  to  pray  for  as  we  ought ;  but  the  Spirit  maketh  in- 
tercession for  us  with  groanings  which  cannot  be  uttered. 
And  he  that  searcheth  the  hearts  knoweth  what  is  the 
mind  of  the  Spirit,  because  he  maketh  intercession  for 
the  saints  according  to  the  will  of  God,"  Rom.  viii.  26,  27. 
The  greatest  of  all  spiritual  and  eternal  blessings,  is  the 
presence  of  God.  On  this  our  heart's  strongest  desires 
ought  to  be  fixed.  This  is  the  subject  which  warrants 
and  rewards  the  most  vehement  importunity.  Even  in 
the  greatest  darkness  of  soul,  even  while  the  countenance 
of  God  is  withdrawn,  nothing  can  honour  God  more  as  a 
Creator,  or  gratify  his  heart  more  as  a  Parent,  than  that 
we  should  make  the  light  of  his  countenance,  the  first 
and  last  object  of  our  desires,  and  be  restless  and  unhappy 
so  long  as  it  is  turned  away  from  us.  Indeed,  not  to  be 
importunate  after  this,  proves  that  we  are  destitue  of  the 
feelings  of  a  child,  and  shows  that  we  possess  little  or  no 
love  to  our  heavenly  Father.  It  was  this  that  well  nigh 
burst  the  filial  heart  of  Christ,  in  the  garden,  and  on  the 


THE    IMPORTUNITY. 


195 


cross.  His  whole  soul  desired  to  enjoy  the  smile  of  his 
Fathers  countenance.  He  knew  the  goodness  of  his 
Father,  and  he  knew  that  the  further  he  pressed  into  it, 
the  more  of  it  he  should  obtain. 

In  regard,  then,  Christian  reader,  to  the  extent  to 
which  you  may  use  importunity  in  prayer,  here  is  the 
greatest  of  all  spiritual  and  eternal  blessings  open  to  you. 
"  The  Lord  God  is  a  sun  and  a  shield ;  he  will  give  grace 
and  glory :  no  good  thing  will  he  withhold  from  them 
that  walk  uprightly,"  Psa.  lxxxiv.  11.  The  Lord  will 
bestow  himself.  Ask  largely,  and  you  shall  obtain 
largely ;  pray  earnestly,  and  you  shall  receive  immedi- 
ately. God  is  not  willing  to  hide  his  face  for  ever  from 
Vou.  His  intention  is  this,  "  I  will  return  to  my  place, 
till  they  acknowledge  their  offence,  and  seek  my  face," 
Hosea  v.  15.  "  Seek  the  Lord,  then,  and  his  strength  ; 
seek  his  face  evermore,"  Psa.  cv.  4.  Strive  to  be  able  to 
say,  "  When  thou  saidst.  Seek  ye  my  face ;  my  heart 
said  unto  thee,  Thy  face,  Lord,  will  I  seek,"  Psa.  xxvii. 
8.  Though  enveloped  in  thick  darkness,  yet  remember 
that  "  The  Lord  is  able  to  do  for  you  exceeding  abun- 
dantly above  all  that  you  caa  ask  or  think,"  Eph.  iii.  20. 
If,  then,  like  your  great  High  Priest,  you  are  in  darkness 
and  desertion,  still  pray  for  the  return  of  God's  presence 
to  your  soul ;  no  petition  can  you  present  more  agreeable 
to  his  ear,  or  more  conducive  to  your  own  salvation. 
Be  encouraged,  then,  to  imitate  this  example,  by  consid- 
ering that  he  who  left  it  is  now  interceding  at  the  right 
hand  of  the  Majesty  on  high.  Come,  therefore,  boldly 
to  the  throne  of  grace,  Heb.  iv.  16 ;  and  cast  not  away 
your  confidence,  which  hath  great  recompense  of  reward, 
Heb.  x.  35,  "  for  we  are  made  partakers  of  Christ,  if  we 
hold  the  beginning  of  our  confidence  steadfast  unto  the 
end,"  Heb.  iii.  14. 

Keep  close,  then,  under  the  sheltering  wing'of  Jesus ; 


196  THE    IMPORTUNITY. 

in  whom  we  have  boldness  and  access  with  confidence 
by  the  faith  of  him,  Eph.  iii.  12.  Begin,  continue,  anu 
end  all  your  hopes  in  Him  ;  place  the  fullest  confidence 
in  his  acceptance  with  his  Father:  draw  out  all  your 
arguments  from  the  treasury  of  his  righteousness ;  pre- 
sent them  without  doubting ;  urge  them  without  hesita- 
tion. '•  The  Lord  is  well  pleased  for  his  righteousness' 
sake."  Bring  this  forth,  then,  as  your  strong  reason ; 
and  with  ceaseless  importunity,  as  you  value  your  own 
salvation,  plead  it  before  God.  Will  he  plead  against 
you  with  his  great  power  ?  No ;  he  will  put  strength 
in  you  to  persevere,  till,  like  your  Lord,  you  are  able  to 
exclaim,  "  Thou  hast  heard  me.': 


CHRIST  ON  THE  CROSS  IN  LIGHT. 


THEDELIVERANCE. 

Verse  21. —  Thou  hast  heard  me.* 

Importunity  prevails  with  God.  He  that  will  not 
be  satisfied  without  the  blessing,  shall  be  satisfied  with 
it.  Ask,  and  you  shall  have  ;  seek,  and  you  shall  find ; 
knock,  and  you  shall  gain  admittance.  Christ  spake  a 
parable  to  this  end,  that  men  ought  always  to  pray  and 
not  to  faint.  He  here  proves  the  truth  of  his  own  teach- 
ing. During  this  whole  morning  of  persecution,  his 
mind  was  stayed  on  God.  Throughout  the  period  of 
desertion,  his  soul  earnestly  sought  the  comforting  pre- 
sence of  his  Father.  In  the  heaviest  gloom  of  the  dark- 
ness, he  yielded  not,  but  still  pressed  forward  in  spirit  to 
the  light.  Now  the  light  is  come — the  true  light  of  a 
Father's  love — a  Father's  countenance  of  gracious  ap- 
probation. God  withstands  his  pleading  no  longer. 
Though  he  does  not  grant  it  to  him  because  he  is  a 

*  For  the  transposition  here  adopted,  see  Bishop  Horsley.  Ainsworth, 
in  his  Annotations,  says,  "  Thou  hast  answered  me  ;"  a  speech  of  faith 
inserted  in  his  prayers,  therefore  next  followeth  thanksgiving.  "  An- 
swering'* is  here  used  for  safe  delivering  upon  prayer,  as  the  Chaldee 
translateth,  "  hast  accepted  my  prayer." 

The  psalm  is  thus  divided  into  two  part?.  The  first  in  darkness,  and 
the  second  in  light.  The  one  all  sorrow,  the  other  all  gladness  ;  the  one 
descriptive  of  the  sufferings  of  Christ,  the  other  of  the  glory  that  should 
follow,  1  Pet.  i.  11  ;  the  one  expressing  Christ's  endurance  of  the  cross, 
the  other  the  joy  that  was  set  before  him,  Heb.  xii.  2. 

17* 


198  THE    DELIVERANCE. 

friend — a  son — yet  because  of  his  importunity,  he  giveth 
him  whatever  he  needeth.  All  that  the  holy  Christ 
needs,  or  desires,  is  centred  in  God  himself,  "  Thou  art 
my  life,  my  light,  my  peace,  my  bliss,  my  all ;  thy  smile 
is  my  sunshine ;  thy  approbation  my  prosperity  ;  thy 
love  my  reward  ;  thy  glory  my  crown ;  without  thee  I 
am  poor ;  and  with  thee  rich,  take  what  thou  wilt 
'away."  Now  all  this  is  come.  The  tide  of  eternal  love 
flows  in  full  current  into  the  heart  of  Christ.  The  stream 
of  his  love  had  never  ceased  ;  as  a  river  to  the  sea,  it 
had  still  sent  its  waters  to  their  source.  Christ  had 
come  forth  from  the  bosom  of  the  Father  ;  throughout 
life  he  enjoyed  uninterrupted  communion  with  him — 
conscious  possession  of  a  home  in  his  heart.  On  the 
cross,  however,  nothing  but  a  dark  thick  cloud  could  be 
discerned.  His  affections  rose  up  as  before,  but  there 
was  no  return  as  formerly — no  response.  The  arrow 
of  prayer  seemed  to  be  lost  in  the  depths  of  that  cloud, 
yet  he  believed  that  his  own  Father  lived  beyond  ;  he 
still  felt  persuaded  that  Father  loved  him :  he  still  be- 
lieved that  the  door  of  his  Father's  house  would  not  be 
always  shut  against  him.  Now  his  faith  is  victorious. 
God,  as  it  were,  addresses  him,  as  he  himself  did  the 
Syrophenician  woman,  "  O  Son,  great  is  thy  faith,  be 
it  unto  thee  even  as  thou  wilt."  Christ's  importunity 
had  said,  as  it  were,  "I  will  have  light;"  and  the  Hearer 
of  prayer  answered,  "  Thou  -shalt  have  light."  Christ's 
strong  love  could  not,  and  would  not,  bear  putting  away; 
it  intimated,  "  I  will  never  rest  till  I  enjoy  communion 
with  thee  again."  The  Father  replied,  "  Thou  shalt  be 
admitted  to  the  fulness  of  joy  in  my  presence."  And 
here  the  suppliant  Saviour  exclaims  with  gratitude  and 
exultation  of  heart,  "  Thou  hast  heard  me." 

What  a  relieving  view  does  this  present  of  the  dark 
hour  of  the  crucifixion  !     It  removes  the  painful  doubt ; 


THE    DELIVERANCE.  199 

it  shows  us  that  the  Son  of  God  departed  not  out  of  this 
life  under  the  hidings  of  his  Father's  countenance.  Dis- 
quietude and  anguish  of  spirit  were  dispelled  ;  every 
troubled  feeling  was  hushed  to  repose ;  the  lowering 
clouds  of  evening  were  dissipated,  and  the  Sun  of  Right- 
eousness set  in  the  calm  effulgence  of  pure  and  glorious 
light. 

What  an  example  of  the  power  of  fervent,  persevering 
prayer  is  here  set  before  us !  The  advocate  had  urged 
every  plea,  had  addressed  God  by  every  name  and  char- 
acter, had  set  forth  the  necessities  of  his  case  in  the  most 
urgent  manner,  had  returned  again  and  again  with  com- 
plaint, and  appeal,  and  argument,  and  entreaty,  and  at 
last  had  set  himself  as  an  importunate  suitor  that  would 
take  no  further  denial.  This  prevails-  God  grants  his 
request  to  the  very  utmost.  "  The  kingdom  of  heaven 
suffereth  violence,  and  the  violent  take  it  by  force,"  Matt, 
xi.  12.  Like  Jacob  of  old,  the  Saviour  said,  "  I  will  not 
let  thee  go,  except  thou  bless  me,"  Gen.  xxxii.  26.  And 
he  was  blessed  5  all  his  petitions  were  granted  ;  the  whole 
tone  of  feeling  and  of  desire  is  altered.  Who  can  express 
what  the  Saviour  must  have  felt  ?  The  psalm  changes 
from  sorrow  to  joy.  "  Thou  hast  heard  me,"  is  the  first 
cry  of  victory.  It  is  not,  "  I  have  prevailed  ;  I  have 
conquered ;"  but  it  is,  "  Thou  hast  heard  me."  The 
honour  is  all  given  to  God.  He  that  sitteth  on  the 
throne  is  true  and  faithful.     To  Him  be  all  the  glory ! 

Let  the  desponding  Christian  take  courage.  Deliver- 
ance shall  be  sent.  Light  must  soon  arise.  "  In  due 
season  you  shall  reap  if  you  faint  not."  Beware  of  timid 
thoughts  and  anxious  fears.  Lay  hold  on  God's  strength ; 
u  He  never  said  to  any  of  the  seed  of  Jacob,  Seek  ye  me 
in  vain,"  Isa.  xlv.  19.  God  is  the  hearer  of  prayer.  He 
will  in  no  wise  cast  out  those  who  corne  to  him  in  his 
Son.     Let  this  successful  example  of  that  Son  be  ever 


200  THE    DELIVERANCE. 

before  your  mind.  Like  him,  be  unwearied  in  supplica- 
tion. As  he  is  your  best  pattern,  so  let  him  be  your  only 
ground  of  confidence,  in  prayer.  Let  the  word,  or  doc- 
trine, of  his  suretyship  and  righteousness  abide  in  you. 
His  word  will  purify  your  desires.  Longings  after  things 
that  are  holy,  just,  and  good,  will  be  kindled  by  the  Spi- 
rit of  holiness  within  your  breast.  The  earnestness  of 
your  petitions  will  be  expended  on  heavenly  realities ; 
and  if  his  word  thus  abide  in  you,  you  shall  ask  what 
you  will,  and  it  shall  he  done  unto  you,  John  xv.  7. 

How  powerful  is  the  will,  for  good  or  evil  !  The  sin- 
ner will  not  abandon  his  pleasures,  he  refuses  to  receive 
correction  ;  he  will  go  on,  though  it  be  to  destruction  ; 
and  he  shall  go.  The  true  Christian,  however,  is  one 
who  is  made  willing  by  the  Spirit  of  God,  to  do  the 
very  reverse.  He  is  willing  to  abandon  sin ;  he  hates 
it ;  he  will  seek  to  be  pure,  he  will  strive  to  be  holy,  he 
will  "  follow  hard  after  God  f  and  he  shall  find  him ; 
and  he  shall  be  sanctified. 

The  promise  made  by  the  Father  to  the  Son  is,  "  Thy 
people  shall  be  willing  in  the  day  of  thy  power,"  Psa. 
ex.  3.  Till  God's  Power,  even  his  Holy  Spirit,  come 
into  the  heart,  man  is  willing  to  walk  only  in  the  way 
of  that  heart.  His  will  goes  forth  spontaneously,  to  the 
things  that  please  him.  It  does  so  naturally,  and  with- 
out an  effort.  When  therefore  the  Q,uickener  enters,  in 
the  day  of  his  power,  he  first  works  in  the  man  to  will, 
and  then  to  do,  of  God's  good  pleasure,  Phil.  ii.  13.  This 
is  a  rational  mode.  It  is  exactly  according  to  the  man- 
ner in  which  we  influence  our  fellow-men.  Our  own 
will  being  directed  towards  an  object,  in  which  we  wish 
their  assistance,  we  first  set  ourselves  to  gain  their  will, 
their  consent,  then  their  co-operation.  To  this  end  we 
show  them  how  good,  desirable,  and  advantageous,  the 
object  is.     We  remove  their  prejudices.     We  succeed  ir 


THE    DELIVERANCE.  201 

turning  the  full  tide  of  their  inclination  towards  that, 
which  they  at  first,  perhaps,  regarded  with  aversion. 
Our  end  is  gained.  They  become  one  with  us  in  spirit. 
So  is  it  with  the  work  of  the  Spirit  of  God.  He  finds 
the  will  of  every  man  turned  away  from  the  Creator — 
fixed  on  self  and  worldly  objects.  He  seeks  to  change 
that  will,  and  therefore  shows  how  good  God  is,  how 
advantageous  his  service,  how  dangerous  the  course  we 
are  pursuing.  He  desires  us  to  turn  to  God,  and  he 
shows  God  turned  towards  us.  He  commands  us  to 
love  our  heavenly  Father,  and  he  proves  how  much  he 
loves  us.  He  enjoins  us  to  serve  God,  and  he  exhibits 
him  serving  our  cause,  and  securing  our  best  interests, 
in  the  person  of  his  own  Son.  Apart  from  Jesus,  the 
Spirit  of  God  does  nothing.  From  him,  all  the  lessony 
of  heavenly  wisdom  are  derived.  The  sufferings  and 
death  of  Christ  in  our  room  and  stead,  form  the  grand 
arguments  by  which  the  Spirit  of  God  influences  the 
human  will. 

Nor  is  the  mode  of  this  operation  of  the  Lord  the  Spi- 
rit, either  mysterious  or  extravagant.  He  deals  with 
our  souls  in  a  distinct  and  intelligible  manner.  He  in- 
fluences our  mind  by  the  truths  contained  in  the  Holy 
Scriptures.  When  we  open  these  treasures  of  wisdom, 
he  opens  our  hearts  to  believe  that  there  is  reality  in 
what  we  read.  He  teaches  our  consciences  to  give  every 
word  its  own  pointed  meaning,  and  a  personal  application 
to  our  own  hearts  and  lives.  For  instance,  when  we 
read  of  the  love  of  Christ,  he  enables  us  to  say,  "  It  is 
true  ;  therefore  he  loved  me  and  gave  himself  for  me." 
When  we  read,  "  Be  ye  holy  in  all  manner  of  conversa- 
tion," he  inclines  us  to  add,  "  It  is  right ;  therefore  I  will 
seek  to  be  altogether  holy."  How  different  this  to  the 
listless  manner  in  which  we  before  traced  the  sacred 
page  !     This  is  life :  it  is  reality ;  it  is  intelligence ;  ii 


202  THE    DELIVERANCE. 

is  just  what  ought  tc  be.  It  is  not  the  formal  perusal  of 
one  chapter  after  another ;  promises,  threatenings,  com- 
mandments, sounding  in  our  ears  in  one  unbroken  and 
unmeaning  monotony.  It  is  the  spirit  of  the  reader 
catching  (rather  caught  by)  the  Spirit  of  the  Author, 
and  entering  into  each  varied  sentiment,  with  all  the 
zest  and  animation  of  an  understanding  intellect,  an 
approving  conscience,  and  an  obedient  heart.  This 
makes  man  a  new  creature  towards  God.  This  is  his 
being  born  again,  born  of  the  Spirit,  "  begotten  by  the 
truth."  As  says  James,  "  Of  his  own  will  begat  he  us 
with  the  word  of  truth."  As  Peter  also,  "  Seeing  ye 
have  purified  your  souls  in  obeying  the  truth,  being  born 
again,  not  of  corruptible  seed,  but  of  incorruptible,  by 
the  word  of  God."  Our  blessed  Saviour  likewise  in  his 
intercession  for  the  infant  church  thus  prays,  "  Sanctify 
them  through  thy  truth ;  thy  word  is  truth."  And  it 
appears  to  be  in  answer  to  this  solemn  prayer,  that  in 
the  first  council  held  at  Jerusalem,  the  Hebrew  testified 
thus  regarding  the  Gentile  converts,  "  God  put  no  dif- 
ference between  us  and  them,  purifying  their  hearts  by 
faith." 

What  a  deliverance  is  this  !  The  man  is  passed  from 
darkness  into  light.  The  end  is  gained.  He  has  be- 
come one  in  spirit  with  the  great  Spirit.  He  now  wills 
to  do  what  God  would  have  him.  He  wills  to  be  holy, 
to  be  like  God.  Through  every  trial  of  prosperity  and 
adversity  he  still  desires  the  same  thing.  Though  provi- 
dential dispensations  change,  and  sun  and  storms  alter- 
nate, he  keeps  on  his  way,  following  hard  in  spirit  after 
the  scource  of  light  and  love.  His  will,  in  believing 
prayer,  prevails  with  God,  because  it  is  consonant  to  the 
will  of  God.  And,  like  the  Saviour,  he  issues  forth 
from  the  darkest  cloud,  exclaiming,  "  Thou  hast  heard 
me." 


THE    :  ELIVEB.ANCE.  203 

The  natural  man,  in  his  unconverted  state,  is  thus 
made  a  conscious  example  of  the  power  of  the  Divine 
Will.  He  is  changed  into  a  new  creature.  He  experien- 
ces a  spiritual  resurrection.  He  passes  from  death  to  life. 
As,  in  this  change,  we  witness  an  exemplification  of  the 
power  of  the  will  of  the  Holy  Spirit,  on  unbelieving 
man  ;  so  we  are  permitted  to  witness,  in  the  develop- 
ment and  progress  of  this  new  spiritual  life,  instances  of 
the  power  of  the  believer's  will,  on  a  condescending  and 
prayer-hearing  God,  The  simplest  prayer  is  a  sublime 
mystery.  The  feeble  voice  of  a  child,  influences  the 
great  God.  A  burdened,  conscience-stricken,  offender, 
who  smites  upon  his  breast,  and  says,  "  God  be  merciful 
to  me  a  sinner,"  moves  the  heart  of  his  Creator,  and 
changes  his  dealings  towards  him.  "  Prayer  moves  the 
arm  that  moves  the  world.*  Whence  is  this  ?  The  se- 
cret of  the  mystery  consists  in  this,  that  prayer  is  a  spirit- 
ual act.  It  is  the  operation  of  the  Spirit  of  God.  No 
heavenly  desires,  no  confessions  of  sin,  no  breathings  after 
God.  can  rise  in  any  human  breast,  without  the  direct 
and  immediate  agency  of  the  Holy  Ghost.  He  worketh 
in  every  man.  His  visitings  are  witnessed  in  every  con- 
science. Without  him  we  are  not  only  asleep,  we  are 
dead,  in  soul.  If,  then,  the  Spirit  be  the  author  of 
prayer,  it  necessarily  follows  that  all  his  suggestions 
therein  will  be  according  to  the  will  of  God,  Rom.  viii. 
27.  It  is  obvious  that  he  cannot,  and  will  not,  inspire 
any  desire,  but  what  is  in  full  accordance  with  the  Holy 
Mind.  Our  will,  then,  in  prayer,  is  the  will  of  the  Spirit 
of  God ;  the  object  to  which  our  desires  are  drawn,  is 
the  object  which  God  desires ;  the  strength  of  our  affec- 
tion towards  it,  is  the  power  of  the  Spirit  working  in  us ; 
the  earnest  importunity  which  we  exercise  in  prayer,  is 
the  expression  of  the  intensity  of  the  Holy  Spirit's  desire 
for  the  accomplishment  of  the  object ;  and  the  success 


204  THE    DELIVERANCE. 

which  attends  believing  and  fervent  prayer,  is  the  crown- 
ing act  of  Him  who  begins,  continues,  and  ends,  all  good 
works  in  us.  The  mystery,  then,  is  explained.  Prayer 
prevails,  because  God  inspires  it.  He  works  in  us  to 
ask,  because  he  purposes  to  perform.  The  prayer  that 
precedes,  is  as  much  his  work,  as  the  blessing  which  fol- 
lows is  his  gift.  Prayer  is  itself  part  of  the  blessing. 
But  it  may  be  objected,  "  It  is  presumptuous  to  say,  or 
imagine,  that  all  our  prayers  are  inspired  by  the  Holy 
Ghost."  But  remember,  we  now  speak  only  of  true, 
spiritual  prayer.  Alas,  the  great  majority  of  our  prayers 
are  but  collections  of  words.  To  read  over  a  page  or  two 
of  devotional  expressions,  is  not  prayer ;  to  pour  forth  an 
extempore  address  to  God,  is  not  prayer ;  these  may 
bear  the  appearance,  but  we  now  speak  of  the  reality  of 
prayer.  True  prayer  is  the  utterance  of  the  heart — the 
soul's  conference  with  its  God.  The  sacred  term  of 
'prayer  ought  never  to  be  applied  to  any  thing  beside. 
When,  then,  we  state  the  scriptural  position,  that  the  heart 
is  dead  towards  God,  and  not  only  cannot  utter,  but  has 
nothing  within  it  to  utter  before  him,  we  must  arrive  at 
the  conclusion,  that  wherever,  in  the  universal  family  of 
man,  there  is  a  conscience  partially,  or  fully,  enlightened, 
a  heart  faintly  stirring  towards  God,  or  earnestly  inquir- 
ing after  him,  that  conscience,  and  that  heart,  derive 
their  light,  and  their  desires,  only  and  entirely  from  the 
Spirit  of  light  and  life,  of  grace  and  of  supplications. 
Presumption,  then,  lies  not  in  saying,  "  Thou,  Lord,  hast 
wrought  all  our  works  in  us  :"  but  in  imagining  that  we 
possess  the  good  in  ourselves.  The  deepest  humiliation 
leads  us  to  say,  "  I  cannot  think  a  right  thought  of  my- 
self." The  presumption  consists  in  saying,  1  need  not 
the  Spirit  of  God  to  assist  me  to  pray.  See  Jude  20 ; 
Eph.  vi.  18. 

Reader,  this  is  a  solemn  heart-searching  truth.     O  how 


THE    DELIVERANCE.  205 

it  condemns  our  cold,  formal,  heartless,  prayers.  These 
never  reach  the  ear  of  the  Lord  God  of  Sabaoth.  If  you 
would  prevail  in  prayer,  your  whole  heart  must  be  en- 
gaged in  your  petitions  ;  be  in  earnest ;  let  your  applica- 
tion to  the  true  Physician  be  as  much  a  reality,  as  is  your 
consultation  with  him  who  relieves  your  bodily  diseases. 
Under  a  sense  of  pain  and  agony,  your  heart  is  not  list- 
less, nor  your  words  unmeaning.  Realize  to  yourself 
that  the  Lord  is  a  living,  acting,  being.  If  you  can  rest 
quiet  under  trouble,  without  casting  it  upon  God  ;  if  you 
can  lie  under  the  hidings  of  his  face,  and  not  feel  the 
most  overpowering  anxiety  to  be  restored  to  favour ;  it  is 
only  natural  and  proper  that  you  should  remain  burdened 
and  uncomforted ;  to  relieve  you  from  sorrow,  while  in 
such  a  state  of  mind,  would  prove  your  ruin.  If  the  rod 
bring  not  the  child  to  a  right  mind,  its  removal  is  more 
fraught  with  danger  than  its  continuance.  The  wise 
parent  perseveres  with  the  chastisement,  till  it  accomplish 
the  desired  end  ;  his  severity  is  the  fruit  of  judicious  love  ; 
he  is  more  anxious  to  withdraw  the  infliction,  than  to  ad- 
minister it ;  he  would  not  continue  it  one  moment  longer 
than  is  absolutely  necessary. 

If,  then,  O  Christian,  you  are  now  lying  under  the 
hidings  of  your  heavenly  Father's  countenance,  desist 
not  from  prayer.  Again,  and  again,  and  again,  return  ; 
seek  opportunities  of  pouring  out  your  heart — your  whole 
heart ;  let  not  one  thought,  or  feeling,  or  desire,  remain 
unbosomed.  Seek  also  public  means  of  grace ;  with 
those  of  the  worshipping  assembly,  let  your  confessions 
and  supplications  be  intermingled ;  at  all  times,  and  in 
all  places,  however  your  hands  may  be  occupied,  let  your 
heart  be  engaged  with  God.  Unknown  to  all  around 
you,  let  quick,  successive,  earnest,  ejaculutions,  waft  your 
spirit  in  silence,  from  the  presence  of  men,  to  the  presence- 
chamber  of  the  great  King.     Remember,  there  is  One 

I  UN  IV 


206  T11K    DK.MVKRANCE. 

standing  there,  ready  to  present  your  petition  ;  put  it  into 
his  hand,  he  can  fully  sympathize  in  the  most  delicate 
feeling,  the  most  pressing  want,  the  most  unutterable 
anguish.  Give  many  petitions,  and  furnish  many  ar- 
guments, that  he  may  have  many  to  present  in  your 
name ;  be  importunate  with  him,  that  he  may  be  able 
to  carry  forward  your  importunity  to  his  Father.  Re- 
member, that  he  intercedes  in  your  name,  when  you  pray 
in  his;  those  petitions  alone,  rise  to  heaven,  which  are 
presented  in  his  name ;  no  blessings  descend  to  us,  but 
those  to  which  the  great  High  Priest  attaches  our  names. 
Meditate  much  on  this  point ;  it  will  give  you  clear  views 
in  reference  to  prayer ;  it  will  strengthen  you  to  be  hum- 
bly bold,  and  earnest,  and  importunate.  Christ  gives 
you  his  name  to  use,  and  you  must  give  him  yours  to  pre- 
sent ;  Christ  gives  you  his  righteousness  as  your  plea  and 
argument,  and  you  must  return  it  to  your  Advocate  as 
the  only  plea  to  be  urged  on  your  behalf;  Christ  gives 
you  his  Holy  Spirit,  and  you  must  give  him  your  whole 
spirit ;  for  the  worshippers  whom  he  regards,  are  those 
who  pray  in  spirit  and  in  truth.  Remember,  that  you 
are  permitted  to  draw  upon  the  Eternal  Bank  only  in 
the  name  of  your  Surety ;  and  that  to  benefit  you,  he 
also  must  draw  expressly  in  your  name.  You  must 
therefore  pray,  not  in  general  and  indefinite  terms,  but 
in  special  and  particular  requests  ;  you  must  state  your 
case,  its  name  and  nature,  with  its  every  modification  of 
circumstance ;  you  must  confess  your  utter  inability  to 
help  yourself,  and  your  great  unworthiness  that  he 
should  do  any  thing  for  you  :  you  must  specify  the  par- 
ticular blessing  you  wish,  the  amount  of  it  that  is  neces- 
sary, and  the  time  by  which  it  must  be  received.  Ac- 
cording to  your  urgency  of  petition  and  strength  of  faithj 
so  shall  it  be  done  unto  you.  The  great  and  gracious 
Surety  has  placed  his  own  interest  at  the  treasury  of 


THE    DELIVERANCE.  207 

heaven  to  your  use ;  with  the  tenderest  consideration  he 
has  put  a  letter  of  unlimited  credit  into  your  hands,  signed 
and  sealed  with  his  own  blood ;  he  has  said,  "  If  my 
words  abide  in  you,  ye  shall  ask  what  ye  will,  and  it 
shall  be  done  unto  you,"  John  xv.  7.  Here  is  the 
ground  and  warrant  of  your  request.  It  is  sufficient  for 
your  case,  even  though  it  were  ten  times  more  sad,  sin- 
ful, and  insupportable.  On  this  ground  it  is  impossible 
to  use  too  great  a  boldness  of  petition,  too  vehement  an 
urgency  of  prayer.  It  is  only,  if  the  words  of  Christ  be 
kept  in  remembrance,  so  as  to  regulate  our  wills  and  de- 
sires, that  we  have  any  right  to  expect  a  blessing,  or 
even  to  ask  for  its  bestowal.  The  carnal  mind  thinks 
itself  entitled,  from  a  partial  view  of  this  passage,  to  ask 
for  the  gratification  of  its  desires,  for  whatever  things  it 
will ;  and  when  these  are  withheld,  the  father  of  lies 
tempts  it  to  turn  infidel,  and  to  discard  the  Bible,  as  a 
book  of  deceptive  promises.  But  the  regenerate  heart 
seeks  to  have  its  desires  sanctified,  and  fixed  only  on  the 
things  which  God  approves,  and  then  it  knows  it  cannot 
covet  too  large  a  portion  of  spiritual  blessings.  This  is 
what  the  Saviour  means ;  he  says,  "  If  my  words  abide 
in  you."  His  "words"  contain  a  declaration  of  the 
name  of  him  to  whom  we  are  to  approach  ;  that  name  is 
The  Father  ;  his  "  words"  inform  us  that  the  Father's 
favour  is  life,  and  that  the  Father's  presence  is  salva- 
tion ;  his  "  words"  direct  us  to  make  God  the  sum  and 
centre  of  our  desires,  teach  us  that  seeking  after  him  is 
our  first  duty,  and  declare  that  apart  from  his  blessing, 
nothing  can  be  really  desirable  or  beneficial. 

If.  then,  these  words  abide  in  your  heart,  they  will  ac- 
tuate and  govern  all  its  desires  ;  your  will  shall  be  sub- 
dued to  the  will  of  God ;  your  deliberate  and  principal 
desire  will  be  to  enjoy  his  love,  to  be  purified  for  his  com- 
munion, and  to  be  wholly  and  completely  his,  in  soul 


208  THE    DELIVERANCE. 

and  body,  in  time  and  eternity.  Having  thus  your 
whole  mind  directed  to  one  object,  namely,  the  Divine 
will :  you  may  ask  what  you  will  in  reference  to  its  ac- 
complishment, and  it  shall  be  done  unto  you.  The 
more  petitions  you  thus  present,  the  more  answers  shall 
be  vouchsafed.  The  greater  urgency  you  use,  the  sooner 
shall  you  be  relieved.  The  more  pressing  and  importu- 
nate you  are  on  this  ground,  for  immediate  audience, 
and  instant  deliverance,  the  more  certain,  and  prompt, 
will  be  your  success.  It  was  thus  Jesus  prayed,  who  is 
the  High  Priest  of  our  profession.  What  is  the  subject 
of  his  prayer?  What  is  the  ever  recurring  petition 
which  he  presents  ?  Is  it  to  be  taken  from  the  cross — 
to  be  removed  from  under  the  affliction  ?  Is  it  to  have 
the  pains  of  his  body  mitigated — his  revilers  blasted — or 
his  own  death  prevented  ?  By  no  means.  On  none  of 
these  is  the  filial  heart  of  Jesus  set.  The  full  current  of 
his  thoughts  flows  towards  one  object — the  favour  of  God? 
and  the  return  of  conscious  enjoyment  of  that  favour. 
Was  it  not  this  which  extorted  the  bitter  cry,  "  My  God  ! 
My  God !  why  hast  thou  forsaken  me  ?•"  Is  it  not  his 
twice  repeated  entreaty  ?  "  Be  not  thou  far  from  me." 
Does  he  not  press  himself,  as  it  were,  upon  his  Father's 
attention,  as  one  that  belonged  to  him,  and  for  whom  it 
was  his  duty  to  care,  saying,  "  I  was  cast  upon  thee  from 
the  womb  ?"  And  when  the  light  returns,  and  peace 
dispels  the  sorrow,  what  is  the  argument  by  which  he 
seeks  to  influence  his  Church's  gratitude,  and  excite  her 
praises  of  his  Father  ?  Is  it  not  because  he  had  "  not 
hid  his  face  from  him  ?"  This  was  the  pearl  of  price  for 
which  the  God-man  cast  aside  every  other  consideration. 
Pains,  sorrows,  griefs,  enemies,  tortures,  and  death  itself 
were  all  as  nothing  .in  his  estimation,  when  compared 
with  the  light  of  his  Father's  countenance.  This  was 
worthy  of  Christ :  his  filial  heart  fastened  its  affections 


THE    DELIVERANCE.  209 

on  a  Father's  love.  He  felt  death  in  every  thing  else. 
He  never  would,  he  never  could,  rest  contented  till  he 
enjoyed  it  again.  Alas  !  it  is  our  sin  and  shame,  that 
tli is  is  not  the  first  and  highest  object  of  our  desires. 
Not  to  be  importunate  after  this,  is  a  spiritual  crime  of 
a  grievous  nature.  If  a  justly  offended  earthly  father, 
turn  from  us,  till  we  confess  our  offence,  and  implore  rec- 
onciliation, is  it  not  adding  sin  to  sin,  if  we  delay  our 
acknowledgment,  and  feel  indifferent  to  his  friendship  ? 
Does  it  not  prove  that  we  are  fast  sinking  in  the  moral 
scale,  becoming  hardened  and  insensible  to  every  finer 
feeling  of  our  nature,  if  we  can  contentedly  pass  year 
after  year  without  caring  for  a  father's  love,  or  imploring 
his  paternal  benediction  ?  How  much  more  guilty,  and 
lost  in  depravity  of  feeling,  is  it  to  continue  our  im- 
penitence and  disregard,  in  the  face  of  daily  proofs  of 
that  father's  love  and  kindness  ?  Should  he  prevent  our 
painful  confession  and  acknowledgment,  by  overtures  of 
friendship ;  should  he  himself  anticipate  our  request,  by 
entreating  us  to  be  reconciled ;  and  should  he  try  to  ef- 
fect our  reformation  and  secure  our  love,  by  a  frank  and 
generous  declaration  of  his  forgiveness,  how  obdurate 
and  seared  must  the  heart  be  that  rejects  him  !  Yet 
this  is  what  we  do  against  God.  He  is  our  Father ;  he  is 
the  Parent  we  have  offended,  yet  it  is  he  that  begins  the 
reconciliation,  2  Cor.  v.  1  9,  20.  It  is  his  bounty  that  sup- 
plies us  every  moment,  and  his  heart  that  is  wounded  by 
our  indifference  and  unconcern.  See  then  what  neces- 
sity there  is  for  your  instantaneous  repentance,  and  im- 
mediate confession  and  supplication.  Learn  what  enor- 
mity it  is,  not  to  be  anxious  and  importunate  to  enjoy 
the  light  of  the  Father's  countenance.  O  man  !  draw 
hither  all  your  thoughts — here  centre  your  affections — 
on  this  fix  your  most  intense  desires.  Immortal  being  ! 
love,  and  seek  unto,  Him  who  gave  thee  being  and  im- 

18* 


210  THE    DELIVERANCE. 

mortality  with  a  breath  !  Say  with  David,  "  As  the  hart 
paateth  after  the  water-brooks,  so  panteth  my  soul  after 
thee,  O  God.  My  soul  thirsteth  for  God,  for  the  living 
God,"  Psa.  xlii.  1,  2.  And  again,  "  My  heart  and  my 
flesh  crieth  out  for  the  living  God,"  Psa.  lxxxiv.  2.  If 
the  heavy  affliction  under  which  you  lie,  prevent  your 
rising  to  such  a  full,  ardent,  and  undivided,  desire  after 
God,  yet  let  not  the  strong  current  of  your  affections  be 
lost  in  other  channels.  Call  home  your  thoughts,  sum- 
mon your  utmost  resolution,  look  to  the  Holy  Spirit  for 
strength,  and  give  yourselves  to  fervent,  unceasing,  and 
importunate  prayer.  See  how  earnest  and  importunate 
the  psalmist  is  under  a  similar  affliction,  which  again 
sets  him  forth  to  view  as  a  type  of  the  Man  of  Sorrows. 
Hear  how  he  pleads  apd  prays,  how  he  supplicates  and 
entreats,  "  Save  me,  O  God  ;  for  the  waters  are  come  in 
unto  my  soul.  O  God,  in  the  multitude  of  thy  mercy 
hear  me  ;  in  the  truth  of  thy  salvation.  Deliver  me  out 
of  the  mire — let  me  not  sink — let  not  the  water-flood 
overflow  me — let  not  the  deep  swallow  m§  up.  Hear 
me,  O  Lord,  turn  unto  me — hide  not  thy  face  from  thy 
servant,  for  I  am  in  trouble — hear  me  speedily— draw 
nigh  unto  my  soul — redeem  it — deliver  me,"  Psa.  lxix. 
Imitate  this  example  ;  set  no  bounds  to  your  prayer,  no 
limit,  no  termination,  but  success.  Pray  till  you  be 
heard.  Pray  till  you  obtain  admission  to  his  favour 
again.  You  shall  not  require  to  use  such  importunity 
long.  "  In  due  season  you  shall  reap  if  you  faint  not." 
Like  David,  you  shall  be  enabled  to  add,  "  I  will  praise 
the  name  of  God  with  a  song  :  I  will  magnify  him  with 
thanksgiving,"  ver.  30.  Or  like  your  Lord,  your  dark- 
ness shall  be  turned  into  light,  and  while  you  are  yet 
speaking,  God  will  answer,  and  cause  you,  by  the  blessed 
nearness  of  his  presence,  to  exclaim,  "  Thou  hast  heard 
me." 


THE  GRATITUDE 


Verse  22. — /  will  declare  thy  name  unto  my  brethren :  in  the 
midst  of  the  congregation  will  I  praise  thee. 

Having  thus  obtained  relief  from  the  oppressive  dark- 
ness, and  regained  conscious  possession  of  the  joy  and 
light  of  his  Father's  countenance,  the  Redeemer's 
thoughts  and  desires  flow  into  their  accustomed  channel. 
What  is  that  channel?  The  glory  of  God  in  the  salva- 
tion of  his  Church.  These  were  the  two  objects  for 
which  he  had  lived  more  than  thirty  years.  He  never 
had  a  thought  or  wish  that  was  not  intimately  connected 
with  the  one  or  the  other.  But  we  must  not  call  then, 
two,  as  though  they  were  entirely  distinct.  In  the  heart 
of  Christ  these  two  were  one.  It  was  not  only  God's 
glory  for  which  he  lived ;  it  was  not  only  man's  salva- 
tion for  which  he  died ;  it  was  for  both  ;  it  was  the  one 
in  the  other.  It  was  to  glorify  God  in  saving  man,  and 
to  save  man  in  glorifying  God,  that  Christ  lived  and 
died.  God  was  glorified  in  the  declaration  of  his  name  ; 
man  was  saved  by  means  of  that  declaration  ;  Christ's 
thoughts  therefore  ran  instantly  to  their  grand,  their  two- 
fold, object.  He  bursts  forth  with  an  acclamation  of 
praise ;  he  utters  aloud  his  Father's  goodness,  and  his 
own  gratitude;  he  expresses  anew  his  determination  and 
delight  to  do  the  duty  he  had  undertaken,  "  I  will  declare 
thy  name  unto  my  brethren :  in  the  midst  of  the  congre- 
gation will  I  praise  thee." 

How  amiable,  how  lovely,  does  the  Lord  appear,  to 


212  THE    GRATITUDE. 

the  Christian's  apprehension,  when  he  thus  speaks  !  He 
is  still  the  same  kind  friend  that  he  was  before  our  sins 
pierced  him  ;  he  uses  the  same  gracious  term  as  formerly  ; 
he  has  not  forgotten  us ;  his  spiritual  resurrection  is  ac- 
complished ;  the  first  name  he  utters  is,  "my  brethren.'" 
After  his  literal  resurrection,  he  did  the  same.  When 
Mary  met  him  near  the  sepulchre,  he  said,  "  Go  to  my 
brethren,  and  say  unto  them,  I-  ascend  unto  my  Father, 
and  your  Father ;  and  to  my  God,  and  your  God,"  John 
xx.  17. 

Gracious  Saviour,  how  full  of  love  thou  art !  What 
condescension  is  in  thy  nature  !  what  tenderness  in  thy 
words !  Thou  dost  unite  us  so  with  God  ;  our  timid 
hearts  are  comforted,  our  consciences  quieted.  What  we 
could  not  venture  .to  hope,  thou  teachest  us  to  believe. 
We  know  thy  Sonship,  but  we  doubt  our  own ;  yet  in 
one  breath  thou  callest  God  thy  Father,  and  ours  also, 
as  if  thou  wpuldst  prove,  beyond  all  doubt,  that  in  thee,  he 
is  ours,  and  that  through  thee,  we  are  his.  It  is  so  of  a 
truth.  We  behold  God  in  thee,  and  are  glad ;  God  be- 
holds our  nature  in  thee,  and  is  satisfied.  Glorious  Rec- 
onciler, in  thy  single  person  accepting  manhood  and  be- 
stowing Godhead  !  More  blessed  in  thy  giving  than  in 
thy  receiving.  Thou  hast  condescended  to  take  our 
form,  and  we  will  aspire  to  be  conformed  to  thine  image, 
that  thou  mayest  be  the  first-born  among  many  breth- 
ren, Rom.  viii.  29.  Blessed  art  thou,  infinitely  more 
blessed,  in  giving  the  name  of  brethren,  than  in  receiv- 
ing that  of  brother  !  We  hesitate  to  call  thee  so,  because 
it  seems  to  do  thee  a  dishonour ;  yet  thou  art  not  ashamed 
to  call  us  brethren,  as  if  it  were  thy  glory,  Heb.  ii.  11. 
Well  mayest  thou  ask, "  Who  are  my  brethren  ?"  for  who- 
soever shall  do  the  will  of  thy  Father  which  is  in  heaven, 
the  same  only  is  thy  brother,  Matt.  xii.  48,  50.  O  help 
us  then  to  live  as  ought  the  brethren  of  the  Holy  One  ; 


THE    GRATITUDE.  213 

let  this  be  a  name  of  power  within  us  ;  let  it  kindle  in  us 
all  brotherly  affections  and  kindred  desires  ;  let  it  influ- 
ence us  to  live  worthy  of  thy  name ;  may  we  who  have 
already  laid  enough  of  sin  on  thy  devoted  head,  hence- 
forth cast  it  from  us  and  from  thee  !  Like  the  brethren 
of  Joseph,  may  we  live  on  the  fulness,  and  rejoice  in  the 
brotherhood,  of  Him  whom  we  stripped  and  sold  !  This 
will  delight  thy  heart ;  thou  shalt  see  of  the  travail  of  thy 
soul,  and  shalt  be  satisfied;  thou  wilt  glorify  thy  Fa- 
ther ;  thou  wilt  magnify  his  name  with  thanksgivings  ; 
in  the  midst  of  the  congregation  wilt  thou  praise  him. 
Teach  us  to  learn,  help  us  to  sing,  thy  song.  Send  the 
Spirit  of  love  and  harmony  into  our  hearts,  that  we  may 
learn  the  strains  of  the  angelic  choirs.  That  Spirit  ani- 
mates the  redeemed  before  the  throne,  and  inspires  the 
redeemed  before  the  footstool ;  the  song  is  one  ;  the  leader 
Christy  the  singers  brethren ;  discord  is  for  ever  fled : 

"  Then  jointly  all  the  harpers  round, 
In  mind  unite,  with  solemn  sound, 
And  strokes  upon  the  highest  string, 
Make  all  the  heavenly  arches  ring. 
Ring  loud  with  hallelujahs  high, 
To  him  that  sent  his  Son  to  die, 
And  to  the  worthy  Lamb  of  God, 
That  loved  and  Washed  them  in  his  blood." 

The  "  congregation"  spoken  of  in  this  verse  is  explained 
by  the  apostle  in  his  Epistle  to  the  Hebrews.  He  quotes 
this  passage,  and  applies  it  to  the  Church,  "  For  both  he 
that  sanctifieth,  and  they  who  are  sanctified,  are  all  of 
one ;  for  which  cause  he  is  not  ashamed  to  call  them 
brethren,  saying,  I  will  declare  thy  name  unto  my  breth- 
ren, in  the  midst  of  the  Church  will  I  sing  praise  unto 
thee,"  Heb.  ii.  11,  12. 

What  a  view  does  this  present  to  our  minds  !     Christ 
looks  from  the  cross  to  the  Church.     The  gratitude  of 


214  THE    GRATITUDE. 

his  heart  is  to  be  uttered  in  the  assembly  of  his  saints. 
"  Where  two  or  three  are  met  together  in  his  name,  there 
is  he  in  the  midst  of  them,"  Matt,  xviii.  20.  He  puts  his 
own  Spirit  within  them,  that  they  may  participate  in  his 
sentiments.  As  he  entered  bodily  into  the  room,  where 
his  disciples  were  assembled,  so  is  he  spiritually,  but  real- 
ly, present,  in  every  company  of  his  faithful  people.  He 
meet3  with  them  ;  he  blesses  them  while  they  are  bless- 
ing God.  When  they  pray  for  his  Spirit,  he  hears  them, 
and  while  they  are  yet  speaking,  he  sends  him  into  their 
hearts.  The  petitions  which  they  offer,  he  presents  to 
his  Father  in  his  own  name;  he  has  a  full  right  to  do 
so,  for  he  makes  one  in  the  midst  of  their  assembly.  As 
the  elder  brother  of  every  sincere  worshipper,  all  the 
prayers  and  praises  ascend  in  his  name.  Christ  came 
to  glorify  the  Father,  the  Spirit  comes  to  glorify  the  Son, 
and  the  sanctification  of  the  Church  is  the  glory  of  the 
Spirit.  The  three  Persons  of  the  Godhead  obtain  the 
triple  honour  of  creation,  redemption,  and  sanctification. 
The  Church  is  the  object  of  threefold  love,  and  care,  and 
power.  It  is  to  the  Church  that  Christ  declares  the 
name  of  the  Father.  He  reveals  it  by  the  instrumental- 
ity of  his  written  word,  and  of  his  faithful  ministers.  He 
gathered  his  disciples  one  by  one  around  him ;  he  instruct- 
ed them  how  to  regard  God,  and  how  to  address  him 
as  a  Father.  He  had  but  small  companies  of  twelve, 
and  seventy,  and  one  hundred  and  twenty,  who  sted- 
fastly  attended  his  personal  ministry.  To  them  he  de- 
clared this  name  of  God,  and  told  them  to  proclaim  it  to 
others.  For  this  purpose  he  endued  them  with  power 
from  on  high,  and  immediately  three  thousand  souls  were 
added  to  the  number  of  his  professed  worshippers.  From 
that  time,  the  churches  walking  in  the  fear  of  the  Lord, 
and  in  the  comfort  of  the  Holy  Ghost,  were  multiplied, 
Acts  ix.  31.     At  the  present  day  they  are  found  in  every 


THE    GRATITUDE.  215 

quarter  of  the  earth.  The  promise  that  was  made  to  the 
first  small  company,  shall  not  fail  to  sustain  and  comfort 
the.  last,  "  Lo,  I  am  with  you  always,  even  to  the  end  of 
the  world."  Time  shall  fail,  but  not  Christ's  promises. 
The  end  of  the  world,  but  not  of  his  word,  shall  arrive. 
He  will  be  better  than  his  word,  he  will  be  with  them 
also  throughout  eternity.  "  Rejoicing  in  the  habitable 
parts  of  the  earth,"  Christ  rejoices  more  in  the  habitable 
hearts.  He  seeks  to  dwell  in  men  by  his  Spirit.  We 
are  individually  "temples;"  collectively,  "a  temple." 
Jesus  is  our  High  Priest.  He  prays  in  us,  he  prays  with 
us,  he  prays  for  us,  he  prays  by  us.  His  praises  ascend 
with  ours ;  he  inspires  us  with  his  own  gratitude,  and 
expresses  by  our  lips,  his  heartfelt  thanksgivings.  The 
self-containing  and  mysterious  name,  "  I  am  that  I  am." 
he  explains  to  mean,  "  God  is  love."  Having  cleansed 
the  temple  of  our  hearts  from  fear  and  selfishness,  by  this 
explanation  written  in  his  own  blood,  he  sits  in  the  midst 
of  our  concentrated  affections,  and  praises  God  with  us 
in  our  closet.  When  congregations  assemble,  he  conde- 
scends to  meet  with  them.  Where  his  members  are, 
there  is  their  Head  present.  Though  unseen  by  them, 
he  is  in  their  midst.  His  Spirit  animates  their  hearts ; 
in  their  psalms,  and  hymns,  and  spiritual  songs,  he  praise9 
the  great  Deliverer — his  Father  and  their  Father,  his 
God  and  their  God  ! 

Gratitude  is  a  noble  and  generous  sentiment !  It  ele- 
vates man  above  the  beasts  that  perish  ;  unites  him  to 
the  superior  intelligence ;  and,  as  it  were,  repays  the 
benefactor  with  an  acceptable  interest.  Gratitude  is  one 
of  the  fairest  plants  in  the  garden  of  the  heart.  It  is  the 
sun-flower  of  the  soul.  Roused  by  the  first  gift  of  light, 
it  follows  the  whole  course  of  the  solar  orb.  With  droop- 
ing head  it  mourns  his  absence,  and  with  upraised  grati 
tude  welcomes  his  return.     Let  this  be  the  emblem  of 


THE    GRATITUDE.  216 

our  souls.  The  Christian's  heart  should  blossom  with 
perpetual  gratitude.  Looking  unto  Jesus  with  glowing 
feelings,  we  should  mark  his  course,  and  follow  it  with 
thankfulness.  Shall  he  declare  to  us  the  paternal  name 
by  which  we  may  address  Jehovah,  and  shall  we  not 
cry  Abba,  Father,  with  all  the  love  and  gratitude  of 
which  our  hearts  are  capable  ? 

But  this  verse  sets  before  us  a  far  higher  gratitude 
than  that  of  the  Church ;  it  testifies  that  of  Christ  the 
Head.  "  I  will  declare  thy  name.  In  the  midst  of  the 
congregation  I  will  praise  thee."  Oh  how  we  wonder 
with  great  admiration  at  the  gratitude  of  Christ !  He  is 
God  over  all ;  "  I  and  my  Father  are  one."  "  Without 
him  was  not  any  thing  made  that  was  made."  Yet  he 
gives  thanks  for  all  things,  and  gratefully  acknowledges 
that  bounty  and  goodness  which  supplies  himself  and 
others.  "  He  took  the  seven  loaves  and  gave  thanks," 
Mark  viii.  6.  He  stood  at  the  grave  of  Lazarus,  and  said, 
"  Father,  I  thank  thee  that  thou  hast  heard  me,"  John 
xi.  41.  When  the  seventy  disciples  returned  to  him, 
"  Jesus  rejoiced  in  spirit,  and  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,"  Lukex.  21.  Likewise  after 
supper,  when  he  instituted  the  memorial  of  his  dying 
love,  he  gave  thanks  before  them  all.  Jesus  had  a  grate- 
ful heart.  Gratitude  is  an  ingredient  in  perfect  love.  We 
are  grateful  for  being  loved.  Christ  taught  us  the  NAME 
he  loved,  that  we  might  love  it  also.  God's  various  names 
declare  what  he  is  in  himself,  and  what  he  is  to  us.  It  is  of 
great  importance  by  what  name  we  most  usually  think 
of  God.  Those  who  commonly  speak  of  him  only  as 
the  Almighty,  are  generally  destitute  of  near,  lively,  and 
realizing  views  of  his  love  in  Christ,  and  of  his  paternal 
character.  Of  all  the  scriptural  names  of  God,  that  of 
u  Father"  is  the  most  precious.  Christ  taught  his  disci- 
ples, saying.  "  When  ye  pray,  say,  Our  Father."     "  I 


THE    GRATITUDE.  217 

rind  an  indescribable  delight  in  using  these  words,  '  Our 
Father  f  and,  in  praising,  confessing,  and  praying  for 
myself,  as  one  of  his  large  family,  I  generally  begin  with 
the  thanks  due  to  God  for  having  made  himself  known 
as  our  Father."* 

All  the  other  titles  and  attributes  of  God  seem  to  meet 
in  this  name,  as  in  a  centre,  and  to  emanate  from  it 
with  illustrious  rays.  It  is  a  most  simple,  yet  all-compre- 
hensive name.  There  is  also  another  which  we  would 
notice,  because  it  is  not  peculiar  to  one,  but  applicable  to 
all  the  Persons  in  the  sacred  Trinity.  That  name  is 
Jehovah. 

"  When  the  Lord  speaks  of  himself  with  regard  to  his 
creatures,  and  especially  his  people,  he  calls  himself 
'  Jehovah — I  am  that  I  am,'  Exodus  iii.  14.  We  should 
understand  this  of  God  the  Father,  and  of  God  the 
Son,  and  of  God  the  Holy  Ghost,  One  God.  He  does 
not  say,  I  am  their  light,  their  life,  their  tower,  their 
strength,  but  only  /  am.  He  sets  his  hand,  as  it  were, 
to  a  blank,  that  his  people  may  write  under  it  what  they 
please,  that  is  for  their  good.  As  if  he  should  say,  '  Are 
they  weak?  /  am  strength.  Are  they  sick?  /  am 
health.  Are  they  in  trouble  II  am  comfort.  Are  they 
poor  ?  /  am  riches.  Are  they  dying  ?  /  am  life.  Have 
they  nothing  ?  lam  all  things.  lam  justice  and  mercy. 
/  am  grace  and  goodness.  /  am  glory,  beauty,  holiness, 
eminency,  supremacy,  perfection,  all-sufficiency,  eternity, 
Jehovah.  I  am  whatsoever  is  suitable  to  their  nature, 
or  convenient  for  them  in  their  several  conditions.  I  am 
whatsoever  is  amiable  in  itself,  or  desirable  to  their  souls. 
Whatever  is  pure  and  holy — whatever  is  great  and  pleas- 
ant— whatever  is  good,  and  needful  to  make  them 
happy,  that  I  am.'  So  that,  in  short,  God  here  repre- 
sents himself  unto  us  as  one  universal  good  ;  and  leaves 

*  "  Memoir  of  Miss  Jane  Graham." 

19 


218  THE    GRATITUDE. 

us  to  make  the  application  to  ourselves,  according  to  our 
several  wants,  capacities,  and  desires  ;  he  saying  only  in 
the  general — I  am."*  Well,  therefore,  m#y  the  Psalmist 
exclaim,  "Let  the  righteous  be  glad;  let  them  rejoice 
before  God;  yea,  let  them  exceedingly  rejoice.  Sing 
unto  God,  sing  praises  to  his  name :  extol  him  that 
rideth  upon  the  heavens  by  his  name  Jah,  (or  Jehovah,) 
and  rejoice  before  him,"  Psa.  lxviii.  3,  4. 

*  Bishop  Beveridge. 


THE  INVITATION 


Verse  23. —  Ye  that  fear  the  Lord,  praise  him;  all  ye  the  seed 
of  Jacob,  glorify  him;  and  fear  him,  all  ye  the  seed  of  Israel. 

Having  expressed  his  own  grateful  determination; 
having  given  utterance  to  the  fulness  of  that  dutiful  love 
which  occupied  his  own  heart ;  the  Redeemer  next  calls 
on  others  to  join  in  blessing  the  Father  of  all  mercies. 
How  natural  is  this  !  The  true  lover  longs  to  hear  others 
praising  the  object  of  his  affections.  Who  are  these 
others?  They  are  the  members  of  his  Church,  that 
"  congregation"  in  the  midst  of  which  he  delights  to  dwell. 
They  are  divided  into  three  companies.  The  fearers  of 
the  Lord ,  the  seed  of  Jacob,  and  the  seed  of  Israel.  Ap- 
propriate parts  in  the  great  anthem  of  praise  are  assigned 
to  each.  The  fearers  of  the  Lord  are  invited  to  praise 
him.  The  seed  of  Jacob  to  glorify  him  ;  and  the  seed 
of  Israel,  to  fear,  that  is,  to  reverence,  the  Lord. 

These  three  companies  are  all  one  in  Christ.  They 
represent  his  people  on  earth,  in  three  stages  of  advance- 
ment. That  none  may  imagine  themselves  to  be  ex- 
cluded, they  are  each  particularly  addressed,  and  sever- 
ally invited  to  join  the  Saviour's  song  of  grateful  adora- 
tion. 

First,  those  who  fear  the  Lord  are  addressed.  This  is 
a  striking  characteristic  of  all  those  who  have  experienced 
even  the  least  degree  of  true  religion.  All  disciples  are 
not  equally  advanced,  but  all  are  distinguished  from  the 
world  around  them  by  this  peculiarity.  They  fear  the 
Lord  ;  they  know  that  he  is  every  where  present ;  they 
believe  that  he  takes  notice  of  all  they  think,  and  say, 


220 


THE    INVITATION. 


and  do.  They  know  him  by  these  names,  "  The  Al- 
mighty," "  The  great  and  terrible  God."  They  gene- 
rally speak  in  such  terms  as  these,  "  The  Divine  Being, 
the  Deity,  the  Supreme  Ruler  of  the  universe,  the  Judge 
of  all ;"  or  with  this  addition,  "  Our  Creator,  Our  Merci- 
ful Preserver."  Knowing  so  much  of  the  Sacred  Name, 
they  stand  in  awe,  sometimes  their  fear  amounts  almost 
to  dread.  Occasionally  it  is  softened  into  a  milder  sen- 
timent. 

To  fear  the  Lord,  is  a  lesson  with  which  every  disci- 
ple must  be  familiar.  It  is  the  first  in  the  school  of 
Christ.  All  need  not  be  learning  it,  but  all  must  know 
it  by  heart.  Advanced  scholars  go  on  to  higher  lessons, 
but  they  must  never  forget  this  first  rudiment  of  spiritual 
knowledge.  Where  is  it  taught  ?  Only  in  the  school  of 
Christ.  There  the  true  light  is  shining,  and  all  without 
is  darkness.  When  any  man  enters  this  school,  his  pre- 
vious attainments  are  disregarded ;  he  is  set  to  learn  the 
alphabet  of  his  nature  in  the  light  of  eternity.  To  his 
horror,  he  perceives  that  the  entire  alphabet  is  black,  and 
all  the  letters  different  in  size  and  form  ;  he  learns  that 
his  whole  nature  is  corrupt,  that  almost  all  the  actions 
of  his  life  are  curved  and  crooked,  while  even  the 
straightest  of  them  are  black,  dotted,  or  crossed.  Unac- 
customed to  such  instructions,  he  is  slow  to  learn  them, 
blots  his  primer  with  his  tears,  and  dreads  every  word 
and  movement  of  his  Teacher.  God  appears  to  him  to 
be  rigid  and  severe  ;  he  looks  up  to  him  only  at  intervals, 
and  that  with  dread  ;  he  feels  unable  to  approach  him 
with  filial  confidence,  but  yet  he  is  persuaded  and  deter- 
mined to  learn  the  lessons ;  he  hears  of  the  progress  of 
others,  and  is  encouraged  to  diligent  application.  Thus  is 
it  with  many  of  the  first  class  in  the  very  earliest  stage  of 
their  spiritual  life.  An  appropriate  duty  is  set  before  them. 
They  are  encouraged  to  praise  their  Teacher.     Instead 


THE    INVITATION.  221 

of  regarding  him  with  feelings  of  apprehension,  and 
speaking  of  him  as  a  severe  master,  they  are  told  to 
praise  him  for  all  the  trouble,  care,  and  attention,  he  is 
bestowing  upon  ihem.  O  ye  trembling  Christians,  let 
all  you  know  of  God  be  turned  into  matter  of  praise ;  you 
shall  thus  be  strengthened  in  your  hearts,  and  enlarged 
in  your  confidence  towards  him.  Be  not  cast  down  when 
your  sense  of  proficiency  is  small,  as  if  you  never  should 
learn  ;  but  make  a  right  use  of  the  little  you  have  ac- 
quired, and  you  shall  soon  advance  to  higher  lessons. 
All  true  Christians  set  apart  special  times  for  prayer. 
They  would  find  it.  good  also  to  have  special  seasons  for 
praise.  Adoration  and  thanksgiving  do  not,  in  general, 
bear  an  adequate  proportion  to  the  petitionary  part  of 
our  worship. 

This  world  has  been  compared  to  a  music  book,  divi- 
ded by  empty  spaces  and  black  lines,  yet  on  each  of  these 
there  is  a  note,  and  he  must  sing  who  learns  it.  Praise 
God,  then,  as  your  Creator;  praise  him  as  your  Pre- 
server ;  praise  him  as  the  Almighty ;  praise  him  as  the 
just  and  righteous  Lord ;  praise  him  as  the  supreme 
Ruler  and  Governor  of  all  things.  If  God  appear  to 
your  apprehension  only  as  great  and  terrible,  yet  praise 
him  as  such,  and  his  terribleness  shall  not  make  you 
afraid.  It  is  because  you  do  not  praise  as  you  proceed, 
that  your  progress  in  heavenly  knowledge  is  so  slow. 
He  who  thanks  God  for  what  little  he  has  learned,  shall 
surely  be  taught  more.  A  grateful  heart  makes  us  ac- 
tive and  improving  servants.  He  that  doeth  his  will 
shall  know  of  the  doctrine,  John  vii.  17 ;  shall  be  in- 
structed in  all  wisdom.  Ye  timid  Christians,  deprive 
not  the  Lord  of  the  honour  due  unto  his  name.  While 
you  mourn  over  your  sins,  praise  him  who  has  taught 
you  to  hate  them ;  be  afraid  of  being  lost,  and  praise 
him  that  you  are  not  lost  already :  look  upon  yourself 

9# 


222  THE    INVITATION. 

as  nothing,  and  praise  him  who  gave  Chrbt  to  be  your 
all  in  all ;  think  little  of  your  own  prayers  and  resolu- 
tions, and  praise  him  who  came  to  pray  and  intercede 
on  your  behalf.  Ye  that  fear  the  Lord,  praise  him.  If 
you  cannot  praise  him  for  what  you  are,  thank  him  for 
what  you  are  not — that  you  are  not  blind,  and  deaf,  and 
dead,  in  soul  and  body  both ;  that  you  are  not  as  care- 
less and  worldly-minded,  and  fond  of  sin,  as  you  were 
before.  Should  fears  and  doubts,  however,  so  harass 
your  spirit,  that  you  cannot  praise  God  on  your  own  ac- 
count, rouse  yourself  to  praise  him  for  what  he  has  done 
for  others.  Praise  him  for  the  deliverance  vouchsafed  to 
your  Lord  and  Saviour  on  the  cross,  and  for  that  glorious 
work  which  he  wrought  in  Christ  when  he  raised  him 
from  the  dead ;  praise  him  for  all  that  he  has  done  in 
the  Church — his  acts  of  grace  in  apostles,  prophets,  and 
martyrs  of  old  time ;  and  in  sin-denying,  holy-living, 
Christians  in  the  world  around  you  ;  praise  him  for  the 
Scriptures  of  truth  ;  the  means  of  grace  ;  the  hope,  how- 
ever faint,  of  salvation.  Let  every  fearer  of  the  Lord 
thus  endeavour  to  occupy  his  thoughts  with  subjects  of 
praise,  and  he  shall  soon  advance  to  higher  strains,  even 
to  the  glorifying  of  God's  great  name. 

Such  are  the  seed  of  Jacob ;  these  are  scholars  whom 
the  law,  as  a  schoolmaster,  has  brought  unto  Christ ; 
these  are  they  who  lay  hold  on  the  heel,  the  bruised 
heel,  of  their  elder  Brother.  Jacob,  strictly  signifies,  the 
heeler  ;  that  is,  one  who  lays  hold  upon  the  heel,  and 
gains  an  advantage  by  another's  fall.  Jacob  did  so 
when  he  was  born;  it  was  his  first  act,  therefore  he 
was  named  Jacob,  Gen.  xxv.  26.  So  is  it  with  some 
Christians  in  their  new  spiritual  birth  ;  they  are  enabled 
by  the  Spirit  of  God  to  lay  hold  at  once  of  the  bruised 
heel  of  their  elder  Brother,  and  through  his  fall  and  hu- 
miliation, rise  to  hope  and  heaven ;  they  have  no  con- 


THE    INVITATION. 

sciousness  of  spiritual  existence,  but  what  is  connected 
with  the  knowledge  of  a  crucified  Redeemer ;  they  learn 
the  first,  in  the  second,  lesson  ;  they  feel  a  fear,  and  a 
love,  of  God,  springing  up  in  their  hearts  at  one  and 
the  same  moment ;  they  cannot  say  that  they  have  ex- 
perienced all  those  fears  and  apprehensions  of  which 
others  speak ;  but  yet  they  have  learned  the  name  of 
God  in  Christ,  and  are  satisfied;  they  are  glad  they 
praise  the  Lord,  yea,  they  glorify  him.  Stirred  up  by  a 
powerful  gratitude,  they  seek  to  spend  and  to  be  spent 
in  his  service ;  they  cannot  think  enough  of  his  good- 
ness ;  they  cannot  speak  enough  of  his  love ;  they  can- 
not do  enough  in  his  service ;  they  occupy  their  thoughts 
in  heavenly  meditations  ;  they  speak  often  one  to  an- 
other, and  their  hearts  bum  with  holy  love  and  grati- 
tude to  God.  That  day  they  regard  as  lost,  which  does 
not  witness  some  labour  of  love,  some  act  of  charity,  for 
his  name's  sake. 

Such  are  the  seed  of  Jacob.  We  have  described  them 
thus  when  their  "  first  love,"  Rev.  ii.  4,  is  fresh  and  full ; 
but  yet,  it  may  be,  that  after  a  while  they  shall  expe- 
rience the  life  of  their  father  Jacob ;  they  may  have  to 
wander  far,  and  be  exposed  to  trials ;  before  some  of 
these,  they  may  fall,  to  show  them  their  own  weakness ; 
over  others,  they  may  be  carried  harmless,  to  teach  them 
the  strength  of  him  who  bears  them.  But  as  they  jour- 
ney on,  it  will  be  their  principal  desire  to  glorify  God ; 
the  main  bent  of  their  minds  will  be  to  honour  his  holy 
name  ;  they  will  vow  to  be  faithful  servants  unto  death  ; 
the  Lord  shall  be  their  God  whithersoever  they  may  be 
led ;  the  gods  of  the  people  amongst  whom  they  come 
shall  not  receive  the  homage  of  their  hearts.  Should 
Providence  bring  them  into  a  lower  capacity,  so  that 
their  lot  be  to  serve  others,  yet  will  they  so  strive  to  glo- 
rify God  in  all  their  conduct,  that  when  about  to  depart, 


224  THE    INVITATION. 

their  superiors  may  have  reason  to  desire  their  continu- 
ance, and  to  add,  "  For  we  have  learned  by  experience 
that  the  Lord  hath  blessed  us  for  your  sake,"  Gen.  xxx. 
27.  Again,  through  the  kindness  of  the  Most  High, 
should  they  be  blessed  abundantly  on  every  side,  so  that 
all  that  they  have  is  multiplied,  they  will  glorify  the 
Lord  in  it  all,  and  say,  "  We  are  not  worthy  of  the  least 
of  all  the  mercies,  and  of  all  the  truth,  which  thou  hast 
showed  unto  thy  servants,"  Gen.  xxxii.  10. 

Thus,  throughout  their  whole  life,  the  true  seed  of  Ja- 
cob will  glorify  the  Lord.  Here  they  are  invited  to  do 
so,  and  they  willingly  comply.  Is  not  our  God  worthy 
to  be  honoured  and  extolled  ?  Did  he  not  give  his  own 
Son  out  of  his  bosom,  to  an  ignominious  and  painful 
death,  that  they  might  never  die  ?  Will  they  not  there- 
fore glorify  him  ?  When  that  Son  was  dying  on  the 
cross,  did  he  not  hear  his  cry  and  answer  his  petition — 
accepting  the  Surety  for  the  sinner?  Will  they  not 
therefore  glorify  him  ?  Hear  how  the  Saviour  encour- 
aged his  followers  to  do  so,  u  Herein  is  my  Father  glo- 
rified, that  ye  bear  much  fruit ;  so  shall  ye  be  my  disci- 
ples," John  xv.  8.  Will  the  servant  disobey  the  master? 
Surely  he  would  not  willingly  offend.  He  will  seek  to 
abound  in  services  of  love  ;  nor  will  he  ever  be  contented 
with  himself,  till  he  have  testified  his  inward  gratitude 
by  his  outward  obedience.  The  true  seed  of  Jacob  is 
not  one  that  is  satisfied  with  the  religion  of  the  head,  or 
of  the  lip.  He  seeks  to  possess  that  of  the  heart,  and  of 
the  life.  His  is  not  a  sentimental,  but  a  practical,  piety. 
It  evaporates  not  in  warm  emotions,  or  flowing  words, 
but  proves  its  vitality  by  act  and  deed.  He  has  learned 
that  without  holiness  no  man  shall  see  the  Lord ;  and 
the  first  desire  of  his  heart  is  to  be  holy  in  all  manner 
of  conversation.  He  knows  that  he  cannot  prove  his 
love  to  God,  but  by  his  love  to  man,  anc1  therefore  is 


THE    INVITATION. 

ready  both  to  do,  and  to  give,  for  the  benefit  of  his  neigh- 
bour. He  thus  proves  himself  to  be  the  true  disciple  of 
him,  who  glorified  God,  by  going  about  continually  do- 
ing good.  Nor  does  he  secretly  exult  in  his  own  good- 
ness, or  build  on  his  own  righteousness.  He  knows  that 
before  a  perfect  God,  no  work  of  an  imperfect  being  can 
merit  acceptance ;  and  that,  by  the  perfect  law,  it  must 
be  condemned.  Therefore,  having  no  right  in  himself 
to  the  inheritance,  like  one  of  the  true  seed  of  Jacob,  he 
takes  hold  of  his  Elder  Brother ;  he  lays  his  hand  on 
that  bruised  heel,  the  humanity  of  Christ  crucified,  Gen. 
iii.  15.  Nor  will  he  let  go  his  hold.  It  is  his  life.  He 
takes  all  his  righteousness  from  him.  He  obtains  the 
blessing,  the  inheritance,  from  that  elder  brother,  not  an 
Esau  who  curses,  but  a  Jesus  who  blesses. 

How  shall  we  further  describe  the  true  Christian  ? 
Is  not  his  private  life  spent  in  prayer?  His  public  life, 
is  it  not  one  of  conformity  to  the  pattern  of  Christ? 
His  eye  is  more  strict  to  watch  the  movements  of  his 
own  heart,  than  to  scrutinize  the  motives  of  the  hearts 
of  others.  He  knows  his  own  shortcomings  are  many, 
and  does  not  enlarge  on  the  failings  of  his  neighbours. 
Yet  to  their  sins,  he  is  not  blind,  as  to  his  own  he  is  not 
partial.  Words  of  love  and  faithfulness  are  not  so  un- 
accustomed to  his  tongue,  as  are  those  of  flattery  and 
praise.  He  loves  his  friends,  and  therefore  desires  to  see 
them  free  from  every  fault.  While  others  are  talking  at 
a  neighbour's  back,  he  is  expostulating  with  him  face  to 
face.  He  silences  the  scandalous,  by  refusing  to  take  up 
their  report ;  or  confounds  their  faces,  by  demanding 
their  authority  for  its  truth.  His  maxim  is  not  to  please 
himself,  but  to  glorify  his  God.  When  surrounded  by 
trials,  when  placed  in  circumstances  of  painful  perplexity, 
when  apparently  about  to  lose  all  that  is  most  dear  to 
him  in  life,  he  does  not  trust  in  his  own  prudence,  or  lean 


226  THE    INVITATICN. 

on  his  own  strength,  but  after  having  done  all,  and 
while  doing  all,  that  man  can  do,  he  trusts  only  in  the 
unerring  wisdom,  the  sustaining  power,  and  unfailing  re- 
sources, of  a  covenant  God,  on  whose  love  in  Christ  he 
casts  his  burden.  If  his  petitions  do  not  immediately 
succeed,  he  does  not  faint,  he  cries  again  and  again. 
The  closet  of  prayer  is  his  field  of  spiritual  combat. 
He  wrestles  on  in  earnestness  of  supplication,  Hosea  xii. 
3 — 6.  He  follows  the  Lord  with  importunity  of  spirit, 
and  because  it  is  the  glory  of  God  which  he  desires,  he 
will  not  allow  himself  to  be  denied.  He  brings  forth 
strong  arguments,  and  like  his  father  of  old  exclaims,  "  I 
will  not  let  thee  go,  except  thou  bless  me."  Thus  he 
prevails  with  God,  and  obtains  a  new  name,  becoming 
henceforth  one  of  the  seed  of  Israel.  "  Thy  name  shall 
be  called  no  more  Jacob,  but  Israel ;  for  as  a  prince  hast 
thou  power  with  God  and  with  men,  and  hast  prevailed," 
Gen.  xxxii.  28. 

The  seed  of  Israel  are  called  upon  to  "  fear,"  that  is, 
to  reverence  the  Lord.  The  word  rendered  <:fear"  in 
the  first  part  of  the  verse,  is  not  the  same  with  that, 
which  is  so  translated  in  this  last  clause.  The  former 
means  to  ie  afraid  ;  it  denotes  timidity,  anxiety  of  appre- 
hension, dread.  The  latter  signifies  to  reverence,  to  re- 
gard with  respect,  to  hold  in  veneration  and  esteem.  It 
is  used  to  denote  that  sentiment,  with  which  an  inferior 
should  regard  a  superior.  The  word  reverence  is  the 
most  appropriate  in  this  place.  The  original  term  is 
likewise  employed  to  express  a  high  degree  of  fear  or  ter- 
ror, but  generally  when  arising  from  a  sense  of  superior 
force,  power,  or  greatness.  As  applied  here  to  the  seed 
of  Israel,  it  is  remarkably  appropriate.  Let  all  such 
ponder  the  duty  which  it  enjoins,  for  the  evil  against 
which  it  guards  them  is  of  an  insidious  nature.  Rever- 
ence  God :    "  Be   not  high-minded,   but   fear."     Boast 


THE    INVITATION.  227 

not — thou  bearest  not  the  root,  but  the  root  thee.  "  Work 
out  your  own  salvation  with  fear  and  trembling,  for  it  is 
God  that  worketh  in  you."  These  New  Testament 
warnings  are  similar  to  that  of  the  text.  They  are  ad- 
dressed to  those  who  are  supposed  to  know  by  experi- 
ence, the  power  of  believing  prayer.  They  have  pre- 
vailed with  God,  let  them  not  presume.  They  have 
obtained  a  new  name,  let  them  guard  against  spiritual 
pride.  When  Jacob  had  wrestled  and  prevailed  with 
the  angel  of  the  covenant,  he  might  have  felt  tempted  to 
think  highly  of  himself.  This  great  condescension  of 
God  towards  him,  might  beget,  through  the  suggestions 
of  Satan,  low  thoughts  of  heavenly  power,  and  lofty  ideas 
of  his  own.  Thus,  that  holy  awe  and  reverence,  which 
ought  to  characterize  every  creature,  when  thinking,  and 
speaking,  of  the  God  of  heaven,  might  be  destroyed. 
That  lowliness,  that  abasement  of  spirit,  that  renuncia- 
tion of  our  own  will  in  prayer,  which  Christ  himself  ex- 
hibited, might  be  displaced  by  sentiments  of  an  opposite 
nature.  Jacob  might  have  conceived  that  it  was  rather 
his  own  power  that  prevailed,  than  the  intentional  and 
amazing,  condescension  of  God  that  yielded.  On  suc- 
ceeding occasions,  he  might  approach  the  throne  of  grace, 
more  as  a  prince,  than  as  a  supplicant.  His  prayer 
might  partake  more  of  the  nature  of  a  demand,  than  of 
a  request.  And,  with  an  irreverent  familiarity,  he  might 
now  address  that  great  and  glorious  Being,  for  whom 
before  he  entertained  a  holy  awe.  To  this  surnamed 
Israel  we  would  say,  "  Shrink  back/'  To  all  his  seed, 
Christ  here  says,  "  Reverence  God]' — mildly  couching 
his  command  under  the  form  of  an  invitation  to  join  his 
eucharistic  song.  The  Lord  Jesus  is  our  Israel,  q/  whom 
Jacob  was  the  type.  He,  too,  has  prevailed  with  God  ; 
but  he  diminished  not  by  one  iota,  that  holy  reverence 
with   which   he  regarded  his  Father.     The  saints  in 


228 


THE  INVITATION. 


heaven  have  all  more  or  less  prevailed,  Heb.  xi.  33,  34 ; 
yet  there,  they  cast  their  crowns  in  humble  abasement 
at  his  feet. 

Let  all  the  seed  of  Israel,  then,  revere  their  God.  As 
they  must  not  overlook  the  Godhead  of  Christ,  in  his 
manhood,  so  let  them  not  forget  the  condescension  of  the 
Hearer  of  prayer,  in  their  own  victories  by  prayer.  How 
grievous  is  it,  that  men  should  address  their  heavenly 
Father  in  terms  of  earthly  friendship  and  familiarity  ; 
should  mistake  the  vociferations  of  over-wrought  feeling, 
for  the  wrestlings  of  true  faith  ;  and  substitute  a  long 
and  loud  supplication,  for  a  child-like  waiting  upon  God  ! 
Alas,  that  any  disciples  of  Christ  should  act  like  the 
priests  of  Baal !  Unhappy  men  !  they  leap  and  cry 
aloud  after  their  manner  !  Their  god  is  talking,  or  pur- 
suing, or  on  a  journey,  or  peradventure  he  sleepeth,  and 
must  be  awaked.  But  our  God  is  the  living  God,  the 
all-present  King  :  emphatically  denominated  *  The 
Hearer  of  prayer"  in  contrast  to  the  deaf  and  dumb 
gods  of  the  heathen  nations.  Why,  then,  should  pro- 
fessing Christians  act  towards  their  Lord  as  if  he  were 
no  better  than  these  ?  Why  should  they  shout,  as  though 
God  were  unable  or  unwilling  to  hear,  "  fatiguing  Heaven 
with  the  prodigious  clamour  of  their  outrageous  entreaty?" 
Let  it  not  be  so  with  the  seed  of  Israel.  Well  meaning, 
but  mistaken  Christians,  have  fallen  into  this  snare,  in 
every  age.  A  caution,  therefore,  on  this  point,  is  highly 
necessary  at  all  times,  and  to  all  classes  of  persons.  Of 
all  these  three  classes  of  professing  Christians,  none  re- 
quire to  be  more  on  their  guard  than  the  last.  To  live 
in  the  fear  of  God,  or  to  be  self-denying  and  diligent  in 
glorifymg  his  name,  are  not  the  paths  in  which  mere 
professors,  or  designing  hypocrites,  love  to  walk.  Men 
seldom  put  on  any  appearance,  but  that  which  is  most  at- 
tractive.    A  specious  profession,  a  mouth  that  maketh 


THE    INVITATION. 


much  love,  and  a  frequent  use  of  peculiar  words  and 
phrases,  high-sounding  names  and  titles,  are  the  things 
they  lay  hold  of  in  religion.     They  have  enlisted  to  wear 
the  uniform,  but  not  to  fight  the  battles,  of  the  soldiers 
of  the  cross.     They  call  themselves  the  seed  of  Israel, 
princes  among  common  Christians,  and  favourites   of 
Heaven.     But  it  is  not  he  that  commendeth  himself  that 
is  approved,  but  whom  the  Lord  commendeth,  2  Cor.  x. 
18.     The  Israelite  indeed  is  a  man  without  guile,  John 
1.  47.     He  seeks  not  the  approbation  of  men,  but  strives 
to  commend  himself  in  all  things  to  God.     He  has  fully, 
and  experimentally,  learned  the  various  lessons  of  the 
school  of  Christ.     He  fears  the  Lord  in  his  inmost  heart. 
He  glorifies  the  Lord  in  his  outward  conduct.     He  rever- 
ences the  Lord  with  the  most  sacred  sentiments  of  his 
soul.     The   first   petition   in   his  prayer   invariably  is, 
tl Hallowed  be  thy  name"     When  an  answer  is  vouch- 
safed to  his  entreaties,  his  language  is  not,  "I  have  pre- 
vailed," hut  simply  and  humbly,  "  Thou  hast  heard  me." 
If,  naturally,  of  an  ardent  spirit,  he  strives  to  keep  it  in 
check  ;  and  remembers  that  so  long  as  he  is  in  the  body, 
he  requires  to  be  most  upon  his  guard,  when  most  con- 
scious of  the  love  and  approbation  of  his  Lord.     Peter 
had  no  sooner  obtained  a  blessing,  than  he  brought  him- 
self under  a  rebuke.     Let  us,  with  John,  even  though 
leaning  on  our  Lord's  bosom,  always  address  him  with 
REVERENTIAL   LOVE.     This  is  the  highest,  and 
most  blessed,  state  of  feeling  to  which  we  can  attain.     It 
is  that  of  the  Redeemed  above ;  it  is  that  of  Christ  upon 
the  cross ;  it  is  that  to  which   he  here  invites  us  ;  it  is 
that  which  we  shall  possess  in  the  eternal  world  of  glory 
— LOVE,  bounded  by  no  sentiment,  but  that  of  rever- 
ence ; — REVERENCE,  adorned  and  actuated  by  a  love 
as  boundless  as  it  shall  be  everlasting. 

20 


THE  TESTIMONY 


Verse  24. — For  he  hath  not  despised  nor  abhorred  the  affliction 
of  the  afflicted  ;  neither  hath  he  hid  his  face  from  him.  But 
when  he  cried  unto  him  he  heard. 

When  the  Scriptures  call  to  the  performance  of  duty, 
they  present  us  at  the  same  time  with  a  suitable  and  ad- 
equate reason.  Here  is  an  instance.  The  three  classes 
of  the  Master's  scholars  had  been  invited  to  join  him  in 
praising  God,  and  a  powerful  reason  is  added,  drawn 
from  his  experience  of  God's  faithfulness.  He  bears  his 
testimony  on  the  Lord's  behalf.  He  seems  to  place  him- 
self in  the  position  of  the  Psalmist,  when  he  says, 
"  Come  and  hear,  all  ye  that  fear  God,  and  I  will  declare 
what  he  hath  done  for  my  soul,"  Psa.  lxvi.  17.  Christ 
had  tried,  "  Why  hast  thou  forsaken  me  ?"  He  had 
complained  to  his  Father  that  his  distress  was  unnoticed, 
that  his  cries  were  unheard.  But  he  testifies  his  good- 
ness; records  his  clemency,  his  mercy,  and  his  love; 
and  excites  his  Church's  gratitude  and  praise  by  this 
encouraging  reason,  for  God  "  hath  not  despised  nor  ab- 
horred the  affliction  of  the  afflicted ;  neither  hath  he  hid 
his  face  from  him,  but  when  he  cried  unto  him,  he 
heard." 

What  a  direct  refutation  does  this  give  to  all  the  taunts 
and  accusations  of  his  crucifiers  !  They  had  insinuated 
that  God  would  not  have  him,  that  lie  had  no  delight  in 
him.  But  here  Christ  testifies,  "  God  has  not  despised 
nor  abhorred  the  affliction  of  the  afflicted."  They  had 
said  that  God  would  not  listen  to  his  prayers,  but  here 


THE    TESTIMONY.  231 

Christ  declares,  "  When  I  cried  unto  him,  he  heard." 
And  lest  his  own  cry  of  God's  desertion,  and  forsaking, 
should  afflict  the  minds  of  his  disciples,  he  further  deci- 
dedly asserts,  "  God  hath  not  hid  his  face  from  me.*' 
Comforting:  assurance !  Christ  descended  not  into  the 
tomb  under  the  hiding  of  his  Father's  face.  The  dark- 
ness was  over  all  the  land  only  "  until  the  ninth  hour." 
Then  the  light  returned ;  and,  with  the  material,  came 
also  the  spiritual  light.  The  one  relieved  the  face  of 
nature,  the  other  relieved  the  heart  of  Christ.  It  relieves 
our  hearts  also.  It  comforts  us  to  know,  that  the  ever- 
blessed  Redeemer  died  in  a  calm  of  soul,  and  that  before 
he  left  this  life  he  was  able  to  declare  that  his  Father's 
face  was  turned  to  him  in  love.  Forsaking  was  strictly 
a  judicial  act.  It  was  the  act  of  a  just  and  righteous 
Judge.  But  there  wTas  no  change  in  the  heart  of  the 
Father,  towards  his  well-beloved  Son.  The  bosom  of 
love  still  yearned  towards  him,  though  the  countenance 
of  love  was  turned  away.  Why  was  it  averted  ?  Be- 
cause the  eye  met  sin ;  that  thing  which  God  cannot 
look  upon  without  abhorrence,  was  laid  on  Christ. 
Therefore  was  the  countenance  of  the  Father  with- 
drawn. For  this  reason,  and  this  reason  only,  was  the 
Holy  One  forsaken.  With  all  the  emphasis  of  which 
language  is  capable,  let  it  be  declared  that  there  was  no 
abhorrence  of  the  Bearer,  but  only  of  the  burden.  Let 
this  distinction  be  fully  borne  in  mind.  Let  it  be  ever 
before  our  thoughts,  bright  with  the  light  of  eternal  truth 
— God  could  not  but  abhor  the  one  ;  God  could  not  ab- 
hor the  other.  This  was  all  purity,  all  righteousness. 
That  was  all  vile,  all  repulsive.  Had  a  mere  man 
borne  the  sins  of  the  world,  both  burden  and  bearer 
must  have  been  objects  of  the  Divine  wrath.  But  in 
the  case  of  Christ,  it  could  be  the  burden  only.  Yet  be- 
cause he  took  it  up,  and  was  in  the  eye  of  the  law  cov 


232  THE    TESTIMONY. 

ered  with  imputed  sin,  the  light  of  God's  countenance 
was  for  a  time  turned  away.  Under  this  judicial  deser- 
tion, Christ  fixed  his  faith  and  hope,  not  on  the  counte- 
nance of  the  Judge,  but  on  the  heart  of  the  Father. 
Had  that  been  turned  away,  there  could  be  nothing  to 
trust  in.  This  is,  therefore,  an  important  distinction, 
both  as  regards  Christ  our  Master  and  ourselves.  It 
teaches  us,  in  the  darkest  trial,  to  know  where  our 
strength  lies.  It  furnishes  us  with  food  of  an  imper- 
ishable faith.  It  shows  how  Christ  prayed,  and  how, 
as  the  great  Advocate,  he  prevailed.  It  admits  us  with- 
in the  veil,  and  unfolds  how  the  anchor  is  both  sure  and 
stedfast.  It  presents  Christ  himself,  safely  passed 
through  an  awful  storm  by  its  unyielding  hold.  That 
anchor  is  the  loving-kindness  of  Jehovah,  which  takes 
sure  hold  by  the  promise  on  the  one  side,  and  the  oath 
of  God  on  the  other.  Thus,  our  Lord  on  the  cross,  and 
all  who  have  fled  to  it  for  refuse,  found  strong  consola- 
tion by  these  two  immutable  things,  in  which  it  is  im- 
possible for  God  to  lie,  Heb.  vi.  17 — 20.  Let  it  therefore 
be  deeply  impressed  upon  your  hearts,  that  God  is  love  ; 
while  he  loves  not  your  sin,  yet  be  persuaded  that  he 
loves  your  soul.  Keep  this  distinction  plainly  before 
your  mind.  The  apostle  exhorts  you  to  do  so.  He 
says,  "  Faint  not  when  thou  art  rebuked  of  him,  for 
whom  the  Lord  loveth,  he  chasteneth,"  Heb.  xii.  5.  Let 
your  adversities,  therefore,  teach  you  a  better  lesson  than 
your  prosperities  can  possibly  render.  Let  them  be  to- 
kens to  you  of  the  love  that  dwells  in  the  heart  of  God. 
Though  you  can  perceive  nothing  but  the  uplifted  rod, 
yet  believe  that  the  hand  that  wields  it  is  your  Father's, 
and  that  his  heart  towards  you  is  love.  Thus  shall  you 
be  comforted  in  trouble,  strengthened  in  weakness,  and 
rendered  victorious  over  every  temptation.  Thus  shall 
you  be  like  your  Lord.     Thus  shall  you  be  able,  in  time 


THE    TESTIMONY.  233 

and  in  eternity,  to  bear  your  feeble,  but  unfaltering,  testi- 
mony, to  the  faithfulness  of  Jehovah,  and  to  call  on  all 
around  you  to  join  your  hymn  of  thanksgiving ;  saying, 
for  God  "  hath  not  despised  nor  abhorred  the  affliction  of 
the  afflicted ;  neither  hath  he  hid  his  face  from  him, 
but  when  he  cried  unto  him,  he  heard." 

The  intention  of  all,  even  the  severest,  trials  is  to 
glorify  God.  During  their  continuance  they  are  indeed 
grievous.  One  hour  of  pain  appears  longer  than  a  day, 
and  a  whole  day  of  joy  passes  like  an  hour.  This 
shows  how  erroneous  all  judgment  founded  on  appear- 
ances must  be.  In  providential  dispensations,  God  often 
appears  to  be  rather  an  enemy  than  a  friend.  At  such 
seasons,  then,  remember  that  it  is  said  in  the  Proverbs, 
"  Faithful  are  the  wounds  of  a  friend,  but  the  kisses  of 
an  enemy  are  deceitful,"  xxvii.  6.  Let  these  very  wounds, 
under  which  you  smart,  be  proofs  to  you  that  God  is  a 
friend,  and  not  an  enemy.  Seek  not,  then,  to  exchange 
your  gifts  for  deceitful  gratifications.  The  more  severe 
the  trial  is,  the  greater  is  the  opportunity  afforded  you  to 
glorify  God.  The  worst  of  all  sorrows,  deprivation  of 
his  comforting  presence,  puts  you  in  a  situation  to  prove 
that  you  love  the  Lord  for  himself  alone,  and  not  for  a 
selfish  end  :  this  honours  God,  and  confounds  Satan,  Job 
i.  9.  Still  confide,  then,  in  God's  powrer  and  willingness 
to  grant  desired  relief.  Faith  in  the  love  and  willing- 
ness of  a  heavenly  Father,  is  the  stay  of  the  oppressed 
heart ;  it  imparts  strength  to  prayer,  and  life  to  interces- 
sion. Therefore,  to  unsettle  our  minds  in  regard  to  the 
love  of  God,  is  the  great  aim  of  the  adversary  of  the 
soul.  It  is  a  fundamental  doctrine  of  holy  Scripture, 
that  God  smites  in  love ;  we  are  told  to  receive  his  chas- 
tisements as  means  intended  for  our  good.  All  inflictions 
are  certainly  rods  of  wrath,  but  it  is  wrath  springing 
from  love.     To  those  who  are  "  new  creatures"  in  Chri&t 

20* 


234  THE    TESTIMONY. 

Jesus,  these  afflictions  are,  moreover,  proofs  of  paternal 
affection,  showing-  that  "  God  dealeth  with  them  as  with 
sons  ;"  but  in  reference  to  human  beings,  still  out  of  tor- 
ment, or  who  are  not  judicially  abandoned  by  the  Spirit 
of  grace,  all  afflictions  are  intended  either  for  their  tem- 
poral or  eternal  good ;  and  can  only  fail  by  their  resist- 
ance to  the  grace  of  God.  The  last  pang  which  dying 
nature  feels  is  the  infliction  of  a  God,  whose  longsuffer- 
ing  mercy  is  come  to  an  end,  or  whose  work  of  grace  in 
the  furnace  is  completed. 

Throughout  the  whole  of  life,  by  daily  preservation, 
the  bounties  of  nature,  and  constant  occasions  of  glad- 
ness, there  is  unceasing  testimony  given  to  men  of  the 
love  and  goodness  of  their  Creator.  The  things  that  are 
seen — the  flowing  rivers,  the  boundless  ocean,  the  span- 
gled heavens,  the  verdant  landscape,  the  majestic  moun- 
tains, the  animal  creation,  wild  and  tame,  testify  his 
eternal  power  and  Godhead,  his  beneficence  and  love. 
Thus  man  is  without  excuse.  And  though  there  be  a 
thorn  with  every  rose,  it  is  love  still,  goodness  still.  The 
flower  is  uppermost,  nearest,  most  inviting ;  its  fragrance 
ascends  upwards,  and  diffuses  itself  around  ;  the  sweet 
voice  of  its  breathing  teaches  man's  heart  to  rise  with 
thankfulness  to  God  ;  but  if  the  ungrateful  mortal  grovel 
still  with  downward  eye  and  hand,  it  is  kind  to  prick 
him  for  his  earthliness.  Were  the  thorn  placed  where 
the  rose  is  ;  were  it  as  large  and  many-edged  as  are  its 
petals ;  were  it  as  tempting  in  colour,  inviting  in  fra- 
grance, and  still  as  sharp  and  piercing  in  itself,  we  might 
well  imagine  with  the  heathen,  that  the  earth  was  made 
by  an  evil  spirit,  who  delights  in  the  misfortunes  and 
miseries  of  his  creatures.  But  it  is  not  so.  The  book 
of  nature  teaches  by  every  leaf,  that  "  God  is  love." 
The  Book  of  Revelation  twice  declares  in  a  single  chap- 
ter "  God  is  love ;  God  is  love."  1  John  iv.  8,  16. 


THE    TESTIMONY.  235 

Many  are  the  proofs  of  this  truth,  which  Nature,  Scrip- 
ture, and  our  own  experience  furnish.  The  answering 
of  prayer  is  not  the  least  of  the  believer's  testimonies 
that  God  is  love.  When,  like  the  Psalmist,  we  have  ap- 
proached the  throne  of  grace  in  sorrow  of  heart  and  de- 
pression of  spirit,  how  often  have  we  risen  from  our 
*nees  with  relieved  and  grateful  feelings  !  The  gracious 
Friend  of  sinners  has  exchanged  his  yoke  with  us  for 
ours.  Weary  and  heavy  laden,  we  go  to  him  and  find 
rest.  How  easy  is  his  yoke  to  the  neck,  how  light  his 
burden  to  the  shoulder  !  Matt.  xi.  28,  30.  It  is  a  yoke 
of  love,  a  burden  of  joy  !  Prayer  puts  our  burden  upon 
Christ,  and  ourselves  under  his  yoke.  "  This  poor  man 
cried,  and  the  Lord  heard  him,  and  saved  him  out  of  all 
his  troubles,"  Psa.  xxxiv.  6.  "  I  love  the  Lord,  because 
he  hath  heard  my  voice  and  my  supplications.  Because 
he  hath  inclined  his  ear  unto  me,  therefore  will  I  call 
upon  him  as  long  as  I  live,"  Psa.  cxvi.  1,  2.  "Come 
and  hear,  all  ye  that  fear  God,  and  I  will  declare  what 
he  hath  done  for  my  soul.  I  cried  unto  him  with  my 
mouth,  and  he  was  extolled  with  my  tongue.  If  I  re- 
gard iniquity  in  my  heart,  the  Lord  will  not  hear  me. 
But  verily  God  hath  heard  me :  he  hath  attended  to  the 
voice  of  my  prayer.  Blessed  be  God,  which  hath  not 
turned  away  my  prayer,  nor  his  mercy  from  me,"  Psa. 
lxvi.  16—20. 

Is  the  Christian,  then,  surrounded  by  trial?  Is  he 
overwhelmed  ?  Does  he  seem  to  be  cast  out  of  God's 
sight,  and  feel  as  though  far  off  from  his  presence  ? 
Prayer  will  bring  him  nigh.  Prayer  will  effect  his  com- 
plete deliverance.  But  it  must  be  true  prayer.  It  must 
be  an  earnest  appeal  of  our  hearts  to  the  heart  of  God, 
through  Jesus  Christ.  "  Ye  shall  seek  me  and  find  me, 
when  ye  shall  search  for  me  with  all  your  heart.  And 
I  will  be  found  of  you,  saith  the  Lord,"  Isa.  xxix.  13, 


236  THE    TESTIMONY. 

14.  Is  the  Christian,  then,  under  the  dark  cloud  of  tem- 
poral or  spiritual  trial  ?  Has  the  nearest  and  dearest  ob- 
ject of  his  heart  been  removed  out  of  his  sight  by  the  re- 
lentless hand  of  death  ?  Do  lingering  sickness  and  dis- 
ease detain  him  in  yearly  endurance  ?  Or  is  poverty,  and 
its  attendant  evils,  come  upon  him  with  its  iron  grasp  ? 
Prayer  will  bring  the  Comforter,  the  Physician,  the  Om 
nipotent,  to  his  aid  ;  for,  whatever  be  his  circumstances, 
this  is  the  scriptural  exhortation,  "  Trust  in  him  at  ALL 
TIMES :  ye  people,  pour  out  your  heart  before  him : 
God  is  a  refuge  for  us,"  Psa.  lxii.  8.  Let  him  therefore 
say,  "  Lord,  I  am  oppressed,  undertake  for  me,"  Isa. 
xxxviii.  14.  "  Hear  my  cry,  O  God ;  attend  unto  my 
prayer.  From  the  end  of  the  earth  will  I  cry  unto  thee, 
when  my  heart  is  overwhelmed  ;  lead  me  to  the  rock 
that  is  higher  than  I ;"  Psa.  lxi.  1,  2.  The  Lord  will 
not  despise  his  supplication.  It  is  positively  declared,  in 
reference  to  prayer,  "  the  Lord  upbraideth  not,"  James  i. 
5.  Persuasion  of  the  Lord's  willingness  to  hear,  and 
tenderness  of  consideration,  enlarges  our  hearts  in  prayer 
before  him.  The  psalmist  knew  this,  and  said,  "  O  thou 
that  hearest  prayer,  unto  thee  shall  all  flesh  come,"  Psa. 
lxv.  2.  Yes,  "  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved,"  Rom.  x.  13.  "  God  never  said 
to  any  of  the  seed  of  Jacob,  Seek  ye  me  in  vain,"  Isa. 
xlv.  19.  "  The  Lord  is  very  pitiful,  and  of  tender 
mercy,"  James  v.  11.  Men  are  often  brought  low  by 
their  own  iniquity,  nevertheless  God  regards  their  afflic- 
tion, when  he  hears  their  cry,  Psa.  cvi.  44.  "  A  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  despise,"  Psa. 
li.  17.  The  heart  of  our  blessed  Lord  was  broken  on  the 
cross,  but  there  also  it  was  healed.  Though  his  Father 
had  not  for  a  time  attended  to  his  praye",  he  had  never 
despised  it ;  though  he  abhorred  the  burden  which  Jesus 
had  taken  upon  him,  he  had  never  abhorred  the  affile- 


THE    TESTIMONY.  237 

Hon  of  its  afflicted  Bearer.  Though  he  hid  his  face  from 
him  as  a  Judge,  he  shut  not  his  heart  against  him  as  a 
Father,  but  when  he  cried  unto  him  he  heard.  We  may 
therefore  apply  to  Jesus  on  the  cross,  what  is  spoken  by 
the  prophet,  in  the  name  of  the  Lord,  to  the  afflicted 
Church,  "  For  a  small  moment  have  I  forsaken  thee ; 
but  with  great  mercies  will  I  gather  thee.  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment ;  but  with 
everlasting  kindness  will  I  have  mercy  on  thee,"  Isa. 
liv.  7,  8. 


THE  VOW. 


Verse  25 — My  praise  shall  be  of  thee  in  the  great  congrega- 
tion :  I  will  pay  my  vows  before  them  thai  fear  him. 

The  joy  and  gratitude  of  our  adorable  Lord  rise  to 
such  a  height  at  this  great  deliverance — his  heart  so. 
overflows  with  fresh  and  blessed  consciousness  of  his 
heavenly  Father's  nearness,  that  he  again  pours  forth 
the  expression  of  his  praise.  By  its  repetition,  he 
teaches  us  that  this  is  not  a  temporary  burst  of  grati- 
tude, but  an  abiding  determination,  a  full  and  settled 
resolution.  He  puts  it,  like  the  preceding  twenty-second 
verse,  into  the  form  of  a  vow,  but  carries  forward  his 
thoughts  to  a  higher  and  eternal  object,  "My  praise 
shall  be  of  thee  in  the  great  congregation." 

The  "  great  congregation"  is  a  phrase  taken  from  the 
assembling  of  the  tribes,  from  all  parts  of  the  land  of 
Israel,  1  Kings  viii.  65.  At  such  seasons,  our  blessed 
Lord  was  ever  ready  to  fulfil  his  high  commission.  In 
the  synagogues  of  the  different  places  to  which  he  came, 
and  in  the  Temple  when  he  arrived,  did  our  Saviour 
proclaim  to  the  assembled  multitudes,  the  acceptable 
year  of  the  Lord.  We  may  fully  apply  to  him  the  words 
of  the  Psalmist,  u  I  have  preached  righteousness  in  the 
great  congregation :  lo,  I  have  not  refrained  my  lips,  O 
Lord,  thou  knowest.  I  have  not  hid  thy  righteousness 
within  my  heart !  I  have  declared  thy  faithfulness  and 
thy  salvation :  I  have  not  concealed  thy  loving-kindness 
and  thy  truth  from  the  great  congregation,"  Psa.  xl.  9, 
10.  In  the  gospel  of  St.  John  our  adorable  Redeemer  is 
exhibited  before  our  eyes,  as  in  a  moral  picture,  in  the 


THE    VOW.  239 

very  act  which  the  Psalmist  here  foretells,  "  In  the  last 
day,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying,  If  any  man  thirst,  let  him  come  unto  me  and 
drink.  He  that  believeth  on  me,  as  the  Scripture  hath 
said,  out  of  his  belly  shall  flow  rivers  of  living  water. 
(But  this  spake  he  of  the  Spirit,  which  they  that  believe 
on  him  should  receive  :  for  the  Holy  Ghost  was  not  yet 
given  ;  because  that  Jesus  was  not  yet  glorified,")  John 
vii.  37—39. 

The  earthly  Jerusalem  and  Temple  were  typical  of 
heaven,  and  its  worshipping  hosts,  Heb.  ix.  9.  The 
apostle  thus  explains  it,  and  says,  "  Jerusalem  which  is 
above  is  free,  which  is  the  mother  of  us  all,"  Gal.  iv.  26. 
In  the  Epistle  to  the  Hebrews,  he  represents  the  once 
crucified,  but  ever  exalted,  Saviour,  as  entered  into  the 
holy  place  of  a  greater  and  more  perfect  temple — stand- 
ing there  as  a  mediator,  and  presenting  the  blood  of 
sprinkling  in  fulfilment  of  his  vow.  The  twenty-second 
verse  of  this  psalm  informed  us,  that  in  the  midst  of  the 
Church,  while  it  continues  militant  on  earth,  Christ  will 
praise  his  Father  :  and  here  we  are  assured  that  in 
heaven  itself,  in  the  general  assembly  and  Church  of  the 
first-born,  in  the  city  of  the  living  God,  the  heavenly  Je- 
rusalem, his  praises  shall  be  heard,  and  his  vows  be  per- 
formed. Heb.  ix.  24 ;  xii.  22—24. 

No  sooner  was  this  promise  made,  than  it  was  accom- 
plished. In  a  few  seconds  after  the  period  at  which  we 
conceive  that  our  Lord  inwardly  repeated  this  verse,  he 
performed  his  vow,  and  breathed  out  his  spirit  into  the 
hands  of  his  Father.  Then  the  soul  of  Jesus  entered 
into  the  world  of  spirits  ;  there  in  the  presence  of  the  re- 
deemed, and  of  all  the  listening  angels,  did  he  present 
his  praises  to  his  Father  and  their  Father,  to  his  God  and 
their  God.     Shortly  after,  also,  did  the  soul  of  the  pen- 


240 


THE    VOW. 


itent  malefactor  appear  in  Paradise,  to  add  his  joyful 
praises  to  their  grateful  notes. 

The  faithful  Redeemer  is  still  fulfilling  his  vows  in 
the  experience  of  every  believer.  He  carries  on  his  in- 
tercession in  heaven,  and  he  sends  down  his  Spirit  on 
earth.  The  good  Shepherd  still  careth  for  his  sheep, 
and  assures  our  hearts  of  his  love,  by  declaring  to  us  his 
duty,  "  As  the  Father  gave  me  commandment,  even  so 
I  do,"  J,phn  xii.  49;  xiv.  31.  And  he  is  still  "doing" 
at  the  court  of  heaven  all  that  is  needful  for  his  Church. 
The  souls  of  the  redeemed,  are  now  beholding  how  faith- 
fully he  there  discharges  his  "  commanded  duty,"  as 
High  Priest  and  Advocate,  on  behalf  of  their  brethren 
who  are  still  on  the  earth. 

The  u  great  congregation"  in  which  our  Lord  vows  to 
offer  high  praises  to  Jehovah,  signifies,  in  its  fullest  sense, 
that  assembly  in  which  the  whole  company  of  the  re- 
deemed shall  meet,  and  be  united  for  ever.  A  great 
congregation,  indeed,  shall  then  assemble,  from  Abel,  the 
first  soul  that  was  saved,  to  the  last  man  of  God's  elect, 
who  shall  be  snatched  from  off  this  burning  world. 
Then,  and  there,  will  Christ  pay  his  vows.  These  vows 
are,  that  he  would  fulfil  all  the  Father's  will,  and  that  he 
would  lose  none  of  those  whom  the  Father  should  give 
to  him.  These  vows  are,  that  he,  as  the  head,  and  that 
the  redeemed,  as  the  members  of  his  body,  should  give 
praise  and  glory  to  God,  in  place  of  all  that  shame  and 
dishonour  which  the  first  Adam  and  his  posterity  had 
wrought.  With  all  the  glorious  company  of  his  re- 
deemed, shall  the  once  despised  Jesus  of  Nazareth  stand 
forth,  the  admiration  of  angels,  and  give  utterance  to 
those  praises  which  the  brief  period  of  time  shall  supply 
to  awaken  the  echoes  of  eternity  ! 

He  will  pay  hi3  vows  before  them  that  "  fear  him." 
As  this  term  includes  all  his  people,  so  it  assures  those 


THE    VOW.  241 

timid,  but  sincere  Christians,  who,  though  not  ashamed 
to  confess  his  name,  are  yet  afraid  to  appropriate  his 
promises,  that  they  shall  not  be  left  out.  None  shall  be 
lost.  Christ  as  their  head,  as  the  Father  of  the  ever- 
lasting age,  Isa.  ix.  f>,  shall  present  himself,  and  all  who 
have  truly  loved  him,  before  the  throne,  and  say,  Behold 
me,  and  the  children  thou  has  given  me,  Heb.  ii.  13. 

Such  we  may  conceive  to  be,  in  part,  the  fulfilment 
of  the  Saviour's  vows,  at  the  period  of  his  everlasting 
glory.  To  place,  beyond  all  doubt,  the  integrity  of  his 
purpose,  he  has  not  left  one  unfulfilled,  in  the  progress 
of  his  earthly  humiliation.  To  the  most  minute  partic- 
ular of  his  Father's  will,  did  our  Lord  attend  with  scru- 
pulous exactness.  And  it  might  be,  just  at  this  moment, 
in  harmony  with  this  verse,  that  our  expiring  Lord  said, 
"  I  thirst."  Some  may  consider  this  to  have  been  uttered 
in  connexion  rather  with  the  fifteenth  verse,  as  a  proof 
of  the  exhaustion  of  his  frame.  This  may  appear  to  be 
more  natural,  but  we  rather  incline  to  regard  it  as  spo- 
ken at  this  time,  in  token  of  his  willingness  to  fulfil  all 
that  was  required  of  him.  The  statement  of  the  evan- 
gelist leads  us  to  conclude  that  these  two  words,  "  I 
thirst,"  were  uttered  out  of  a  sense  of  duty,  and  with 
express  intention  to  fulfil  all  that  was  written  of  him. 
"  After  this,  Jesus,  knowing  that  all  things  were  now 
accomplished,  that  the  Scripture  might  be  fulfilled,  saith, 
I  thirst,"  John  xix.  28.  Therefore,  that  not  one  thing 
might  be  left  undone,  unsuffered,  unfulfilled,  he  said  it. 
He  was  faithful  in  all  things.  His  vows  were  fully  per- 
formed. To  the  very  last  mite,  the  Surety  paid  our 
debt ;  he  drank  to  the  very  dregs  that  cup  of  suffering 
which  had  been  prepared  for  him.  Therefore,  in  imita- 
tion of  thy  example,  we  thine  unworthy  disciples  shall 
say,  with  the  strongest  and  most  grateful  determination, 
with  our  living  voice,  our  dying  breath,  with  our  song 

21 


242 


THE    VOW. 


of  time,  our  hymn  of  eternity,  "  Our  praise  shall  be  of 
thee  in  the  great  congregation  :  we  will  pay  our  vows 
before  them  that  fear  thee." 

Bring  home  this  lesson,  Christian  reader,  to  thy  heart. 
Christ  made  no  vow,  which  he  did  not  perform.  How 
many  hast  thou  uttered,  which  thou  hast  never  fulfilled? 
On  the  bed  of  sickness,  and  in  the  prospect  of  death ;  on 
the  stormy  deep,  in  expectation  of  shipwreck ;  at  the 
couch  of  a  beloved  relative,  under  fear  of  bereavement ; 
in  the  hour  of  want,  distress,  and  perplexity ;  how  many 
vows  have  been  sent  up  to  the  registry  of  heaven? 
When  the  Father  heard  your  cry,  and  granted*  deliver- 
ance, how  long  has  he  been  made  to  wait  for  the  per- 
formance of  your  promise  ?  Perhaps  he  is  waiting  till 
now.  Recollect  thyself,  God  is  not  to  be  mocked.  When 
thou  makest  a  vow  unto  God,  defer  not  to  pay  it ;  for  he 
hath  no  pleasure  in  fools,  Eccles.  v.  4,  who  cry  out  speed- 
ily in  distress,  and  laugh  when  the  danger  is  over.  Go 
back,  then,  in  thy  history.  Recall  the  scenes  and  stages 
of  life,  through  which  thou  hast  passed.  Let  not  mem- 
ory be  treacherous.  Let  not  conscience  be  partial.  Deal 
honestly  with  thyself.  There  is  no  unfaithfulness  in  the 
Lord,  who  will  surely  require  of  thee  thy  vows,  Deut. 
xxiii.  21.  "  Better  is  it  that  thou  shouldest  not  vow, 
than  that  thou  shouldest  vow  and  not  pay.  Suffer  not 
thy  mouth  to  cause  thy  flesh  to  sin  ;  neither  say  thou 
before  the  angel  that  it  was  an  error :  wherefore  should 
God  be  angry  at  thy  voice,  and  destroy  the  work  of  thine 
hands  ?"  Eccles.  v.  5,  6.  "  Therefore,  be  not  rash  with 
thy  mouth,  and  let  not  thine  heart  be  hasty  to  utter' 
(even  mentally)  "  any  thing  before  God :  for  God  is  in 
heaven  and  thou  upon  the  earth,  therefore  let  thy  words 
be  few,"  v.  2. 

It  is  a  solemn  fact,  proved  in  the  experience  of  aL 
ministers,  that,  on  an  average,  only  two  or  three  per 


THE    VOW.  243 

sons  ouL  of  thousands,  perform  those  vows  in  health, 
which,  with  so  much  earnestness,  they  had  made  on  the 
bed  of  sickness.  This  is  an  appalling  truth,  and  casts 
a  dark  shade  over  death-bed  repentance.  We  would 
discourage  none,  even  at  the  eleventh  hour,  from  apply- 
ing to  Christ,  who  will  in  no  wise  cast  out  any  who  truly 
turn  to  him.  But  the  heart  is  so  deceitful,  no  human 
being  can  pronounce  an  opinion  on  the  truth  even  of  his 
own  repentance,  when  it  is  not  tested  by  contact  with 
the  world,  and  its  temptations.  While  on  this  side  of 
the  grave,  we  must  warn  all,  not  to  trust  on  an  uncer- 
tain basis.  Beyond  the  bourne  of  life,  we  follow  no 
man.  Human  judgment  is  suspended,  when  a  creature 
passes  into  the  court  of  that  Judge,  who  knows  the  secret 
state  of  every  heart,  and  who  never  pronounces  a  sen- 
tence, in  the  justice  of  which  the  conscience  of  the  crimi- 
nal himself  does  not  fully  acquiesce !  If,  then,  dear 
reader,  thou  art  putting  off  thy  repentance  to  another 
day,  be  entreated  now  while  it  is  called  to-day.  "  Be- 
hold, now  is  the  accepted  time ;  behold,  now  is  the  day 
of  salvation,"  2  Cor.  vi.  2.  To-morrow  may  be  too  late. 
There  may  be  no  to-morrow  in  thy  mortal  history.  If 
there  are  vows,  O  Christian,  still  unfulfilled,  standing 
against  you,  confess  your  sin  immediately ;  cry  to  the 
Holy  Spirit  for  strength  and  integrity  of  determination  ; 
give  yourself  no  rest,  till  you  have  discharged  the  solemn 
obligations,  under  which  you  lie,  to  glorify  God,  by  fully 
and  daily  performing  your  vows,  Psa.  Ixi.  8  ;  and  press 
forward  to  a  cheerful  compliance  with  the  exhortatory 
invitation  of  the  apostle,  "  By  Jesus,  therefore,  let  us 
offer  the  sacrifice  of  praise  to  God  continually,  that  is, 
the  fruit  of  our  lips,  giving  thanks  to  his  name,"  Heb. 
xiii.  15. 


THE   SATISFACTION  OF   THE   MEEK. 


Verse  26. — The  meek  shall  eat  and  be  satisfied. 

The  narrative  of  the  gospel  informs  us  that  when 
our  Lord  had  fulfilled  the  last  prophecy  of  Scripture  re- 
lating to  his  mortal  life,  and  had  cried.  "I  thirst,"  that 
one,  standing  by,  held  a  sponge  with  vinegar  to  his 
mouth.  And  here  we  picture  to  our  minds  that  the  Sa- 
viour, as  if  feeling  the  raging  thirst  more  intensely  by  this 
partial  relief,  turned  at  once,  and  for  ever,  from  all 
earthly  supports,  as  empty  and  insufficient,  and  solaced 
his  mind  with  meditation  on  the  river  of  God's  pleasure 
again  opened  to  him,  and  on  that  refreshing,  satisfying, 
and  unfailing  water  of  life,  which  he  would  give  to  his 
people,  with  the  living  bread.  So  abundant  does  his 
own  prepared  gospel  feast  appear  in  contrast  with  this 
unsatisfying  sip,  which  he  had  just  received,  that  he  de- 
clares, "  The  meek  shall  eat  and  be  satisfied." 

In  these  words  our  Lord  describes  the  character  of  his 
disciples,  their  privilege,  and  their  condition.  First,  their 
character  is  "  the  meek."  The  disciple  should  resemble 
the  Master.  The  characteristic  feature  of  our  blessed 
Lord  was  that  of  meekness.  He  desires  his  people  to  be 
like-minded.  "  Learn  of  me,"  he  says,  "  for  I  am  meek 
and  lowly  in  heart,  and  ye  shall  find  rest  unto  your 
souls,"  Matt.  xi.  29.  The  wisdom  of  the  schools  had 
never  inculcated  this  lesson.  When  "  the  Teacher" 
came,  his  doctrine  was  despised  as  tame  and  mean. 
How  true  is  it,  "  that  the  natural  man  receiveth  not  the 


SATISFACTION    OF    TITK    MKFJv.  245 

things  of  the  Spirit  of  God,  because  they  are  foolishness 
unto  him  !"  1  Cor.  ii.  14.  And  how  true  also  is  the 
converse,  "  the  wisdom  of  this  world  is  foolishness  with 
God !"  ch.  iii.  19.  To  possess  a  high  and  noble  spirit, 
to  be  able  to  maintain  our  dignity,  to  resent  all  affronts 
with  effect,  and  bend  before  the  power  of  no  man,  is 
matter  of  much  importance  in  the  estimation  of  the 
world.  It  is  deemed  wisdom,  strength,  and  greatness. 
Some,  however,  of  the  ancient  philosophers  could  spurn 
even  this  as  beneath  them.  They  aspired  to  the  dignity 
of  a  perpetual  calm,  which  no  wickedness  could  ruffle, 
no  evils  disturb.  Their  stoical  serenity,  was  an  artificial 
compound  of  selfishness,  pride,  and  apathy.  No  such  in- 
gredients enter  into  Christian  meekness.  It  is  the  meek- 
ness of  wisdom,  James  iii.  13 ;  of  a  wisdom  based  on  a 
knowledge  of  self,  that  humbles;  a  knowledge  of  God, 
that  softens  ;  a  knowledge  of  the  vanity  of  time,  and  the 
importance  of  eternity,  that  abases  the  soul.  This  meek- 
ness, too,  is  one  of  the  fruits  of  the  Spirit,  Gal.  v.  23 ;  it 
is  not  a  native  production  of  the  human  heart,  in  this 
fallen  state.  There  is  a  mildness  and  softness,  natural 
to  some  men,  which  have  much  of  the  appearance,  but 
may  not  possess  the  qualities,  of  genuine  meekness. 
This  shows  itself  towards  all  men,  Titus  iii.  2.  It  is  not 
gentle  before  superiors,  and  tyrannical  to  inferiors.  It 
walks  with  "all  lowliness;"  forces  not  its  opinion  upon 
others  or  itself  before  them,  Eph.  iv.  2.  Instead  of  con- 
tending with  those  that  oppose  themselves,  it  sets  itself 
rather  to  instruct  them  for  their  good,  2  Tim.  ii.  25. 
And  rather  than  retain  even  a  just  displeasure  at  offend- 
ers, is  anxious  for  their  amendment,  and  willing  to  re- 
store them  to  favour,  Gal.  vi.  1.  True  meekness  has  a 
constant  regard  to  God,  yields  every  thing  to  his  guidance, 
and  murmurs  not  at  the  severest  of  his  providential  dis- 
pensations.    A  full  and  perfect  example  of  this  virtue 

21* 


246  SATISFACTION    OP    THE    MEEK. 

was  never,  but  once,  exhibited  on  earth.  That  example 
was  our  Lord.  He  was  invariably  meek.  Even  Moses, 
the  meekest  of  men,  failed  in  respect  of  it,  and  was  ex- 
cluded from  Canaan.  Yet  was  he  pre-eminent  for  it 
above  all  men  that  dwelt  on  the  earth,  Numb.  xii.  3. 
But  so  fully,  so  perfectly,  did  this  virtue  exist  in  Jesus, 
that  when  the  apostle  would  exhort  the  Corinthians  to 
peace  and  amity  with  each  other,  he  beseeches  them  by 
the  meekness  and  gentleness  of  Christ,  2  Cor.  x.  1, 
Meekness  is  a  lovely  and  useful  virtue.  It  adorns  hu- 
manity, and  renders  life  pleasant.  It  is  most  acceptable 
to  God :  "  the  ornament  of  a  meek  and  quiet  spirit  is  in 
his  sight  of  great  price,"  1  Pet.  iii.  4. 

Our  Lord,  therefore,  pronounces  his  benediction  on  all 
such,  "  Blessed  are  the  meek,  for  they  shall  inherit  the 
earth,"  Matt.  v.  5.  They  seem  now  to  be  outcasts,  and 
others  lord  it  in  possession.  But  the  time  is  at  hand 
when  Jehovah  "  will  reprove  with  equity,  for  the  meek 
of  the  earth,"  Isa.  xi.  4,  and  give  them  the  kingdom  in 
possession. 

The  meek  are  the  beloved  pupils  of  the  great  Teacher. 
"  The  meek  will  he  guide  in  judgment,  and  the  meek 
will  he  teach  his  way,"  Psa.  xxv.  9.  This  is  part  of  the 
peculiar  office  to  which  the  Spirit  of  the  Lord  anointed 
him.  "  The  Spirit  of  the  Lord  God  is  upon  me,  because 
the  Lord  hath  anointed  me  to  preach  good  tidings  unto 
the  meek,"  Isa.  lxi.  1.  Let  us  therefore  comply  with  the 
exhortation  of  the  prophet  Zephaniah,  that  we  may  ex- 
hibit his  character  before  God  and  men,  and  enjoy  the 
blessedness  connected  with  it.  "Seek  ye  the  Lord,  all 
ye  meek  of  the  earth,  which  have  wrought  his  judg- 
ment ;  seek  righteousness,  seek  meekness  :  it  may  be, 
ye  shall  be  hid  in  the  day  of  the  Lord's  anger,"  Zeph. 
ii.  3. 

Secondly,  their  privilege  is  set  before  us,  "  The  meek 


SATISFACTION    OF    THE    MEEK.  247 

shall  eat."  This  implies,  first,  that  a  supply  has  been 
provided  for  them  ;  secondly,  that  they  are  welcome : 
and  thirdly,  that  they  are  willing  to  partake. 

First,  a  supply  is  provided  for  them.  The  Scriptures 
fully  declare  this.  In  various  places  it  is  described  un- 
der the  figure  of  an  earthly  feast.  Our  Lord  himself 
uses  this  parable,  "  The  kingdom  of  heaven  is  like  unto 
a  certain  king,  which  made  a  marriage  for  his  son ;  and 
sent  forth  his  servants  to  call  them  that  were  bidden  to 
the  wedding:  and  they  would  not  come.  Again,  he 
sent  forth  other  servants,  saying,  Tell  them  which  are 
bidden,  Behold,  I  have  prepared  my  dinner :  my  oxen 
and  my  fatlings  are  killed,  and  all  things  are  ready ; 
come  unto  the  marriage,"  Matt.  xxii.  2 — 4.  The  pro- 
phets looked  forward  to  it :  "  In  this  mountain  shall  the 
Lord  of  hosts  make  unto  all  people  a  feas't  of  fat  things, 
a  feast  of  wines  on  the  lees,  of  fat  things  full  of  marrow, 
of  wines  on  the  lees  well  refined,"  Isa.  xxv.  6.  There- 
fore, also,  they  cried  aloud  with  an  universal  invitation, 
u  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money ;  come  ye,  buy  and  eat ; 
yea,  come,  buy  wine  and  milk  without  money,  and  with- 
out price.  Wherefore  do  ye  spend  money  for  that  which 
is  not  bread  ?  and  your  labour  for  that  which  satisfieth 
not  ?  hearken  diligently  unto  me,  and  eat  ye  that  which 
is  good,  and  let  your  soul  delight  itself  in  fatness,"  Isa. 
lv.  1,  2. 

Such  is  the  scriptural  representation  of  the  gospel  of 
Christ.  God  first  declares,  by  these  figurative  terms,  the 
necessity  and  appropriateness,  the  sufficiency  and  free- 
ness,  of  provided  spiritual  blessings  in  Christ ;  and  then 
invites,  and  commands,  man  to  come  and  take  whatever 
he  requires.  How  different  is  true  Christianity  in  this 
respect,  from  all  the  false  religions  of  the  heathen  world  ! 
How  contrary  to  that  perversion  of  scriptural  religion, 


248  SATISFACTION    OF    THE    MEEK. 

which  is  made  by  every  natural  heart !  Mai  imagines 
that  he  has  a  great  work  to  perform,  before  he  can  draw 
near  to  God,  and  obtain  all  that  is  needed  for  "his  soul  in 
time  and  in  eternity.  He  cannot  conceive,  and  will 
not  be  persuaded,  that  God  has  already  made  a  full 
supply  for  him,  and  that  all  that  he  has  to  do  is  to 
receive  and  eat.  It  appears  to  him,  that  the  first  ad- 
vance must  be  made  on  his  own  side.  He  knows  and 
feels  that  he  is  the  inferior,  nay  the  offender.  He  re- 
gards God  in  the  same  manner  in  which  he  would  an 
earthly  sovereign,  and  concludes  that  it  is  both  right  and 
just,  that  he  should  confess  his  faults,  beg  for  pardon, 
and  sue  for  a  reconciliation.  It  is  indeed  just  and  right 
that  he  should  do  so.  But  what  if  the  Great  King 
wait  not  on  our  tardy  return  ?  What  if  he  anticipate 
us  with  an  overflowing  kindness? — and  come,  and 
stand,  and  call,  "  Incline  your  ear,  and  come  unto  me  : 
hear,  and  your  soul  shall  live. — Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts,  and  let 
him  return  unto  the  Lord,  and  he  will  have  mercy  upon 
him,  and  to  our  God,  for  he  will  abundantly  pardon. 
For  my  thoughts  are  not  your  thoughts,  neither  are 
your  ways  my  ways,  saith  the  Lord,"  Isa.  lv.  What 
shall  we  say  in  this  case  ?  How  shall  we  act?  Surely 
if  it  were  right  that  we  should  turn  to  the  Lord  be- 
fore, it  is  much  more  incumbent  now,  when  he  so  lov- 
ingly invites  us ! 

This  is  exactly  what  God  has  done  in  the  gospel. 
He  prepares  the  feast ;  he  sends  the  good  news  of  a  full 
and  free  salvation,  and  adds,  "All  things  are  ready, 
come  unto  the  marriage,"  Matt.  xxii.  4.  He  shows  us 
that  we  are  welcome  to  partake  of  its  blessings — pardon, 
peace,  righteousness,  strength,  wisdom,  sanctification, 
and  everlasting  redemption.  But  man  replies,  "  Though 
the  feast  be  ready,  I  am  not  yet  ready  to  receive  it."    He 


SATISFACTION    OF    THE    MEEK.  249 

is  too  proud  to  go  as  he  is — too  disobedient  to  go  at  once 
— too  suspicious  to  go  without  asking  questions — too 
doubtful  as  to  thet  enns  and  sincerity  of  the  invitation, 
to  be  convinced  that  it  is  really  intended  for  himself. 
Thus  many  who  have  some  desire  to  partake  of  these 
blessings,  are  as  effectually  deprived  of  them,  by  these 
wilful  hinderances,  as  the  others  are  by  their  farms,  and 
purchases,  and  quiet  domestic  comforts.  Where  God 
places  no  difficulty,  they  do.  They  say  to  themselves, 
"  Since  the  Saviour  has  done  so  much,  we  must  do  some- 
thing." They  therefore  enter  upon  a  religious  course  of 
life.  They  put  aside  bad  habits,  leave  off  certain  sins, 
and  practice  the  opposite  virtues.  They  attend  the  means 
of  grace,  read  the  Scriptures,  observe  regularly  all  their 
acts  of  devotion,  private  and  public.  It  may  be,  also, 
that  they  use  self-denial,  weep  over  their  failings,  fast, 
give  alms,  and  practise  austerities.  But  all  this,  notwith- 
standing, is  spoiled  by  their  inward  motive.  To  obtain 
reconciliation  with  God,  and  to  recommend  themselves 
to  his  mercy,  is  their  great,  their  avowed  object.  They 
think  that  they  must  entreat  God  to  be  reconciled  to 
them,  and  will  not  believe  that  He  is  beseeching  them  to 
be  reconciled  to  Him,  2  Cor.  v.  21.  In  their  view  it 
seems  absolutely  indispensable,  that  they  should  first  lead 
a  religious  life,  for  at  least  some  period  of  time  ;  continue 
in  the  daily  and  hourly  practice  of  Christian  virtues ; 
and  so  recommend  themselves  to  God's  approval ;  and 
they  will  not  be  persuaded  that  God  commendeth  his 
love  toward  them,  in  that  while  they  were  yet  sinners, 
Christ  died  for  them,  Rom.  v.  8.  They  imagine  that 
the  bestowment  of  blessings  in  this  free  manner,  before 
the  religious  services  are  rendered,  is  the  very  way  to 
prevent  their  performance.  Now,  let  it  be  remarked, 
that  the  argument,  here,  lies  not  against  the  services,  but 
against  the  motive  from  which  they  spring ;  and,  we 


250  SATISFACTION    OP    THE    MEEK. 

may  add,  that  such  an  objection  proceeds  on  a  total  mis- 
conception of  the  object  which  God  has  in  view.  It  is 
not  the  mere  performance  of  service,  that  God  looks  at. 
Were  this  what  he  desires,  then  the  principle  of  natural 
men  would  be  correct,  their  practice  wise,  and  their  suc- 
cess indubitable.  But  God's  heart  seeks  first,  not  a  re- 
ligion of  service,  but  a  religion  of  love.  He  wishes  to 
see,  before  and  around  him,  not  a  variety  of  servants  who 
work  for  reward,  but  an  assemblage  of  children,  who 
are  actuated  by  gratitude  for  what  he  has  already  be- 
stowed. We  may  appeal  to  their  own  feelings.  Ima- 
gine two  congregations.  The  one  meets  to  pray  and 
praise,  in  order  to  commend  themselves  to  God,  as  reli- 
gious and  devout  worshippers.  The  preacher  exhorts 
them  to  avoid  sin,  to  love  righteousness,  to  practise  char- 
ity, that  they  may  be  able  to  look  back  on  a  well-spent 
life,  and  so  obtain  commendation  at  the  last,  from  their 
merciful  God  and  Saviour.  He  concludes  ;  the  people 
return  to  their  houses,  satisfied  that  they  have  discharged 
an  incumbent  duty.  The  other  congregation  meets  to 
pray  and  praise,  in  order  to  testify  their  gratitude  to  God 
for  sending  his  Son  to  die  as  their  surety,  and  to  obtain 
a  greater  likeness  to  his  holy  image.  The  preacher  ex- 
horts them  to  avoid  sin,  to  love  righteousness,  to  practise 
charity,  out  of  love  and  gratitude  to  that  Saviour,  who 
bought  them  with  his  blood.  He  tells  them  that  the 
only  well-spent  life  which  God  acknowledges,  is  that  of 
Jesus  of  Nazareth  ;  that,  therefore,  they  must  look  back 
only  upon  that ;  and  enjoins  them  to  place  all  their 
hope  of  mercy  at  the  last,  only  on  the  merit  of  his 
righteousness.  He  concludes  ;  the  people  return  to  their 
houses,  saying,  "  Our  best  services  are  unworthy  of  His 
acceptance,  who  so  loved  us.  Let  us  be  more  diligent  to 
serve  Him,  and  never  cease  to  praise  His  name,  who 
bought  us  with  his  blood." 


V    0f 

SATISFACTION    OF    THE    MEEK.  251 

Now,  we  ask,  as  the  services  are  similar,  which  motive 
is  noble,  generous,  and  praiseworthy  ?  Who  would  pre- 
fer that  their  children  should  be  actuated  by  the  former, 
instead  of  the  latter?  Which  of  these  two  motives, 
brings  most  honour  to  God  ?  Which  of  them  humbles 
man?  Which  of  them  ensures  the  most  loving  obe- 
dience? Beyond  all  doubt,  the  latter.  This,  then,  is 
the  object  which  God  has  in  view.  To  implant  this 
motive  of  love  in  our  hearts,  Christ  died.  To  inform  us 
of  his  death,  the  Gospel  is  sent.  The  feast  is  furnished  ; 
and  proofs  of  God's  love  towards  us  are  exhibited,  that  we 
may  be  incited  to  enter  cordially  into  all  the  services  of 
religion,  and  may  perform  all  our  acts  of  charity,  out  of 
kve  and  gratitude  to  him.  But  though  men  believe,  as 
an  article  of  their  creed,  that  "  Jesus  Christ  suffered  under 
Pontius  Pilate,"  yet  their  knowledge  of  his  death  has  little 
or  no  influence  on  their  affections.  Why  ?  Because  they 
believe  not  in  the  motive  that  prompted  it.  They  do  not 
think  that  God  really  feels  a  cordial  love  towards  them. 
They  imagine  that  as  we  love,  only  what  is  good  or  at- 
tractive in  its  own  nature,  and  cannot  entertain  any 
affection  towards  a  repulsive  object,  so  God  cannot  love 
them,  till  they  shall  have  done  something  to  please  and 
serve  him,  and  to  prove  that  they  are  not  undeserving  of 
his  favour.  Thus  they  begin  from  themselves.  The 
reconciliation,  they  imagine,  must  commence  on  their 
part.  The  love  is  to  flow  upwards,  from  their  hearts, 
towards  the  heart  of  God,  and  so  gain  his  love.  Though 
the  Scriptures  plainly  declare,  "  Herein  is  love,  not  that 
we  loved  God,  but  that  God  loved  us,"  1  John  iv.  10 ; 
and  again,  "  We  love  him,  because  he  first  loved  us,': 
ver.  19 ;  yet  will  they  not  be  persuaded  that  their  prin- 
ciple is  unsound.  Why  ?  Because  it  is  too  agreeable. 
and  flattering,  to  be  speedily  relinquished.  God's  prin- 
ciple is  one,  that  maintains  his  own  glory,  and  lowers 


/ 


252  SATISFACTION    OF    THE    MEEK. 

man.     It  puts  God  first,  man  last.     It  makes  God  the 
generous  giver,  and  man  only  the  receiver,  the  beggai 
But  man's  principle  is  quite  the  reverse.     It  exalts  man, 
and  dishonours  God.     It  sets  man  first,  God  second.     It 
allows  man  to  approach  God,  not  as  a  mere  beggar,  but 
with  something  in  his  hand  to  give  ;  and  it  represents 
God  as  withholding  his  love,  and  his  blessing,  till  man 
can  produce  the  price.     No  wonder,  then,  that  man  nat- 
urally contends  earnestly  for  a  principle,  which  is  so  con- 
genial to  his  own  self-complacency  !      It  is  difficult  to 
convince  him  contrary  to  his  own  dignity,  and  in  oppo- 
sition to  the  principles  of  his  fallen  nature  !     Difficult  ! 
It  is  impossible  !     Why  ?     Because  man  is  not  naturally 
what  this  verse  describes :  he  is  not  meek  ;  his  pridi 
makes  him  spurn  the  Gospel.     Therefore  the  apostl 
calls  on  us  all  to  "  receive  with  meekness  the  engrafted 
word,  which  is  able  to  save  our  souls,"  James  i.  21.     Of 
ourselves,  we  cannot  do  this.     The  Spirit  of  God  alone 
can  produce  this  good  fruit  in  our  hearts.     We  must, 
therefore,  pray  to  Him  to  effect  this  in  us.     We  must 
pray  to  Him  to  cast  down  all  imaginations,  and  every 
high  thing  in  us,  that  exalts  itself  against  the  knowl- 
edge of  God,  and  to  bring  into  captivity  every  thought 
to  the  obedience  of  Christ,  2  Cor.  x.  5.     When  the  Holy 
Spirit  has  thus  rendered  the  heart  meek,  to  receive  the 
words  of  the  gospel,  we  find  that  it  contains  indeed  a 
rich  and  full  supply  of  spiritual  nourishment.     The  pro- 
phet experienced  it  to  be  so.     "  Thy  words  were  found, 
and  I  did  eat  them,  and  thy  word  was  unto  me  the  joy 
and  the  rejoicing  of  my  heart,"  Jer.  xv.  16.     Our  Lord 
says,  "  The  meek  shall  eat ;"  the  prophet  says,  "  I  did 
eat."     As  in  eating,  we  make  personal  use  of  the  food 
that  is  set  before  us,  so  it  is   signified  here,   that  we 
must  make  a  personal  application  of  the  gospel.     When 
it  invites,  we  are  to  accept ;  when  it  commands,  we  are 


SATISFACTION    OF   THE    MEEK.  253 

to  obey  ;  when  it  threatens,  we  are  to  fear  ;  when  it 
promises,  we  are  to  believe  ;  when  it  encourages,  we  arc 
to  take  comfort ;  and  when  it  examines,  we  are  to  say, 
"  Search  me,  O  Lord,  and  try  my  heart,  and  see  if  there 
be  any  wicked  way  in  me,"  Psa.  cxxxix.  3.  This  is 
the  personal  application  of  gospel  truths,  which  is  in- 
tended by  this  metaphor.  It  is  not  a  carnal  eating,  like 
that  of  the  Israelites,  Deut.  xvi.  11,  14,  but  spiritual, 
on  the  true  sacrifice  of  the  Lamb  of  God.  As  our  Lord 
when  alluding  to  leaven,  meant  not  that  of  bread,  but  of 
"  doctrine,"  Matt.  xvi.  12  ;  so  when  he  says,  "  I  am  the 
bread  of  life,"  John  vi.  48,  he  means,  that  he  is  the 
doctrine  of  life  ;  his  doctrine  is  the  bread  of  the  soul. 
When  also  he  says,  "  My  flesh  is  meat  indeed,  and  my 
blood  is  drink  indeed,"  he  means,  "The  doctrine  of 
my  taking  your  nature,  is  a  substantial  proof  of  my  love 
to  you,  on  which  your  soul  may  meditate,  to  gain 
strength  for  eternity,  as  your  body  feeds  on  meat,  to  gain 
strength  for  time.  And  the  doctrine  of  my  blood-shed- 
ding to  remove  your  guilt,  is  an  ever-living  truth,  to 
which  your  conscience  may  have  recourse  in  its  thirst 
for  forgiveness,  as  your  parched  flesh  drinks  of  a  flowing 
fountain  for  refreshment."  This  is  the  doctrine  which 
the  Spirit  of  God  must  enable  us  to  receive  with  meek- 
ness, that  it  may  save  our  souls. 

"  The  meek  shall  eat :"  they  do  eat.  They  apply  it 
to  their  own  hearts  and  consciences  every  day.  This  is 
the  meat  which  the  world  knows  not  of.  Their  meat 
is  to  do  the  will  of  God.  His  will  is,  first,  that  they 
should  believe  the  doctrine  of  his  love;  secondly,  that 
they  should  love  him  in  return ;  and  thirdly,  that  from 
love  to  him,  they  Should  love  all  men,  and  go  about  con- 
tinually doing  good.  His  will,  therefore,  they  daily  study 
to  fulfil.  It  is  their  delight.  It  is  their  strength,  their 
nourishment,  their  life.     The  more  they  are  enabled  to 

22 


251  SATISFACTION    JF    THE    MEEK. 

fulfil  it,  the  more  easy  does  its  performance  become,  and 
the  higher  do  their  own  peace  and  happiness  rise.  The 
more  they  partake  of  this  heavenly  food,  the  more  desi- 
rous are  they  that  others  should  enjoy  it,  and  therefore 
they  thus  invite  all,  "  O  taste  and  see  that  the  Lord  is 
good;  blessed  is  the  man  that  trusteth  in  him,"  Psa. 
xxxiv.  8. 

In  the  third  place,  this  verse  describes  their  condition. 
It  is  that  of  satisfaction,  "  The  meek  shall  eat  and  shall 
be  satisfied."  The  supply  that  is  provided  is  not  only 
ready,  it  is  full,  it  is  abundant.  There  is  enough,  and 
to  spare,  for  all.  Nor  is  there  only  a  full  supply.  It  is 
also  rich.  The  quantity  exceeds  not  the  quality.  The 
smallest  portion  is  a  satisfying  portion.  It  disappoints 
not  the  expectation.  It  imparts  a  full  and  most  content- 
ed feeling  to  the  soul.  No  one  need  say,  "  I  must  seek 
something  else."  How  unlike  to  the  portions  of  this 
world  !  They  satisfy  not.  Their  abundance  clogs,  their 
richness  satiates,  their  variety  sickens,  their  quality  dis- 
satisfies. We  hasten  from  one  to  another,  and  still  seek 
for  only  another,  which  may  perhaps  afford  full  satisfac- 
tion. This  is  the  universal  experience  of  men,  "  There 
be  many  that  say,  Who  will  show  us  any  good  ?"  Psa. 
iv.  6.  In  contrast  to  these,  the  meek  are  taught  to  say, 
"Lord,  lift  thou  up  the  light  of  thy  countenance  upon  us," 
Psa.  iv.  6.  This  was  the  satisfying  portion  which  our 
Lord  so  earnestly  sought  when  on  the  cross.  This  was 
what  he  found.  This  is  what  he  now  enjoys.  In  God's 
favour  is  life  ;  at  His  right  hand  there  are  pleasures  for 
evermore.  The  meek  find  the  fullest  satisfaction  in  that 
favour  now.  They  shall  enjoy  it  hereafter.  It  is  not 
only  a  full  and  rich,  but  also  an  increasing  satisfaction, 
"  The  rneek  shall  increase  their  joy  in  the  Lord,"  Isa. 
xxix.  19.  It  is  not  a  satisfaction  of  an  hour,  or  a  day, 
or  a  year,  but  of  a  life.     The  relish  for  it  continues,  by 


SATISFACTION    OF    THE    MEEK*  255 

reason  of  a  constant  accession.  It  decreases  not  by  use. 
Tt  evaporates  not  in  enjoyment.  It  is  the  satisfaction, 
which  the  long  benighted  traveller  feels,  who  perceives 
the  dawn  of  a  light  that  shall  increase  to  perfect  day 
His  satisfaction  rises  as  the  sun  ascends.  Christ  is  & 
sun  of  righteousness  to  the  meek.  The  first  dawn  of 
his  light  imparts  satisfaction  to  their  souls,  and  every  in- 
crease of  his  light  gives  an  addition  to  their  happiness. 
But  not  only  is  it  full,  and  rich,  and  unalloying,  and  in- 
creasing, it  is  eternal.  The  satisfaction  of  God  himself 
has  become  the  satisfaction  of  the  heart  of  man.  Christ 
is  its  source.  God  is  eternally  well  pleased  with  the  per- 
fect righteousness  of  his  Son,  and  his  people  experience 
it  to  be  an  eternal  satisfaction  to  their  souls.  They  are 
abundantly  satisfied  with  the  fatness  of  God's  house, 
Psa.  xxxvi.  9 ;  lxiii.  56.  Christ  the  Lord  is  their  por- 
tion. He  is  unchangeable.  Their  portion  therefore  is 
unchanging,  and  inexhaustible,  their  satisfaction  perpet- 
ual. It  shall  not  cease :  it  cannot  cease.  Their  satis- 
faction is  that  of  the  heart,  eternally  resting  on  the  heart 
of  Christ.  They  believe  that  he  loves  them ;  and  though 
he  declares  that  all  he  has  is  theirs,  yet  do  they  value 
his  love,  infinitely  beyond  all  that  he  can  bestow  upon 
them.  The  Spirit  of  Christ  has  entered  into  their 
breasts,  and  has  made  them  partakers  of  his  joy.  The 
joy  of  Christ  must  be  eternal,  their  joy  therefore  shall  be 
eternal.  The  satisfaction  of  Christ  is  everlasting ;  there- 
fore their  satisfaction  must  be  everlasting.  Christ  prayed 
for  it  on  the  night  on  which  he  was  betrayed,  u  These 
things  I  speak,  that  they  might  have  my  joy  fulfilled  in 
themselves.  Father,  I  will  that  they  also  whom  thou 
hast  given  me,  be  writh  me  where  I  am,  that  they  may 
bo  hold  my  glory  which  thou  hast  given  me.  I  will  de- 
clare unto  them  thy  name,  that  the  love  wheiewith 


256  SATISFACTION    OF    THE    MEEK. 

thou  hast  loved  me  may  be  in  them,  and  I  in  them," 
John  xvii.  26. 

The  meek  are  satisfied  in  poverty.  Distress  and  trou- 
ble do  not  impair  their  peace.  When  trials  overtake 
them,  they  are  satisfied  that  God  intends  them  all  for 
good.  When  temptations  assail  them,  they  find  a  satis- 
faction in  meditating  on  Christ,  who  was  tempted  in  all 
points  like  as  they  are,  yet  without  sin.  The  doctrine 
of  his  living,  and  suffering,  like  themselves,  in  human, 
flesh,  for  their  benefit,  is  "  meat  indeed,"  John  vi.  55. 
When,  mourning  over  their  many  sins,  and  daily  short- 
comings, they  are  made  to  thirst  after  a  free  and  full  for- 
giveness, they  obtain  complete  satisfaction  by  meditating 
on  the  Lamb  of  God,  whose  blood  cleanseth  from  all 
sin.  This  doctrine  of  his  atoning  blood  is  "  drink  in- 
deed," "  They  eat,"  and  drink,  "  in  plenty,  and  are  satis- 
fied, and  praise  the  name  of  the  Lord  their  God,  that 
hath  dealt  wondrously  with  them,"  Joel  ii.  26. 

Being  thus  taught  by  the  Spirit  to  learn  of  Christ ; 
being  thus  made  meek  ;  being  thus  enabled  to  receive 
the  engrafted  word  ;  being  thus  personal  partakers  of  it 
as  by  a  spiritual  eating ;  the  meek  are  filled  with  a  free, 
full,  abundant,  rich,  uncloying,  increasing,  and  eternal 
satisfaction.  It  is  a  satisfaction  of  conscience,  of  heart, 
of  judgment ;  a  satisfaction  of  love,  and  of  enjoyment ; 
a  satisfaction  in  poverty  and  wealth,  in  health  and  sick- 
ness, in  life  and  death,  in  time  and  throughout  eternity. 


THE 


SEEKERS  OF  THE  LORD 

PRAISING  HIM. 


Verse  26. —  They  shall  praise  the  Lord  that  seek  him. 

The  mind  of  Christ  on  the  cross,  appears  to  dwell 
with  delight  on  the  thought,  that  his  people  shall  expe- 
rience what  he  himself  enjoys.  He  had  now  tasted  of 
his  Father's  goodness,  and  was  satisfied ;  and  it  seems 
to  be  with  gratification  that  he  declares  "  the  meek  shall 
eat  and  be  satisfied."  He  had  also  earnestly  sought  the 
favour  of  God,  and  had  given  thanks  that  he  had  found 
it ;  and  now  he  turns  from  his  own  joy,  to  that  of  his  dis- 
ciples, as  if  his  were  not  complete  without  theirs,  and 
says,  "  They  shall  praise  the  Lord  that  seek  him." 

It  is  declared  by  the  Redeemer,  "  Seek,  and  ye  shall 
find,"  Matt.  vii.  7.  The  command  is  imperative,  the 
promise  is  faithful.  The  performance,  therefore,  ought 
to  be  sincere  and  persevering.  "  Ye  shall  seek  me  and 
find  me,  when  ye  search  for  me  with  all  your  heart," 
Jer.  xxix.  13.  The  true  seeker  of  God  shall  become  a 
finder  of  real  joy.  He  may  not  now  be  able  to  rejoice, 
but  in  due  time  he  shall  praise  the  Lord.  As  it  was 
wTith  Jesus  in  the  garden  of  Gethsemane,  the  seeker 
may  be  in  anguish  of  spirit ;  he  may  have  a  most  bit- 
ter cup  to  drink  ;  his  will  may  be  strong  against  it,  yet 
will  he  not  faint.  Again,  and  again,  and  again,  will 
he  seek  the  Lord ;  and  though  he  may  not  be  able  to 
praise  him  with  joyful  lips,  yet  will  he  praise  him  with 

22* 


THE    SEEKERS    OF    THE    LORD.  258 

a  submissive  heart,  and  render  the  substantial  praise  of 
obedience.  Or  again,  like  Jesus  on  the  cross,  the  seeker 
may  be  so  enveloped  in  darkness,  that  he  may  be  con- 
strained to  cry,  "  Why  hast  thou  forsaken  me  ?"  yet  will 
he  continue  to  seek,  and  search,  and  seek  again,  with 
all  his  heart.  He  will  cry,  entreat,  beseech,  use  every 
argument  which  wisdom,  or  necessity,  can  suggest,  and 
follow  up  all,  by  an  unceasing  importunity  of  earnest- 
ness. Remember  you  are  not  alone  ;  you  have  an  all- 
prevailing  Intercessor.  Christ  had  no  advocate  on  his 
side,  yet  he  persevered  till  he  prevailed.  Having,  there- 
fore, such  an  High  Priest,  you  may  draw  near  with  bold- 
ness. He  is  worthy  of  the  fullest  confidence.  Like 
Christ,  too,  the  seeker  shall  find,  and  shall  praise  the 
Lord.  There  is  no  doubt  on  this  point.  The  promise 
is  as  express  as  the  command.  "I  said  not  unto  the 
seed  of  Jacob,  Seek  ye  me  in  vain,"  Isa.  xlv.  19.  The 
wrestler  shall  become  a  prevailer ;  Jacob  shall  be  named 
Israel ;  the  beggar  shall  become  a  bestower,  he  gets 
blessings,  and  he  gives  praises.  Thus  shall  it  be  with 
every  one  that  seeks  the  Lord,  not  only  with  all  his 
heart,  not  only  perseveringly,  but  also  in  the  right  time. 
The  Scripture  addresses  every  man  and  says,  "  Seek  ye 
the  Lord,  while  he  may  be  found,"  Isa.  lv.  6.  There  is 
a  period  approaching  when  it  shall  be  too  late.  God 
has  limited  a  certain  day,  saying  in  David,  "  To-day, 
if  ye  will  hear  his  voice,  harden  not  your  hearts.  Be- 
hold, now  is  the  accepted  time ;  behold,  now  is  the  day 
of  salvation,"  Heb.  iv.  7 ;  2  Cor.  vi.  2.  Christ  wept  over 
Jerusalem,  because  she  let  slip  the  period  allotted  her. 
God  declares  regarding  «many,  "  They  shall  seek  me 
early,  but  they  shall  not  find  me,"  Prov.  i.  28.  Let  this 
warning  rouse  the  slothful  professor.  Let  it  alarm  the 
careless  sinner.  Should  he  inquire,  "But  how  shall  I 
seek  the  Lord  ?"  we  reply,  first,  by  earnest,  secret,  prayer. 


THE    SEEKERS    OF    THE    LORD.  259 

This  is  a  work  which  cannot  be  engaged  in  by  any  friend 
in  your  stead.  It  is  a  personal  seeking.  If  your  own 
heart  be  not  engaged  in  it,  you  can  obtain  no  blessing. 
Let  secret,  earnest,  private,  prayer,  be  daily  exercised  by 
you  ;  cause  constant  ejaculations  to  ascend,  wherever  you 
are,  and  howsoever  occupied.  Remember,  that  prayer 
is  the  first  and  most  needful  part  of  your  duty  in  seeking 
the  Lord.  But  neglect  not  other  means.  Seek  God  in 
his  church,  in  the  assembly  of  his  people.  Where  his 
word  is  preached,  and  spiritual  worship  ascends,  he  is 
present  to  bless ;  there  fail  not  to  meet  your  Lord,  that 
you  may  obtain  his  blessing.  Seek  him  also  by  diligent 
reading  of  the  holy  Scriptures,  which  are  as  a  lamp  to 
guide  you  to  his  presence.  Seek  the  Lord  by  all  the 
means  of  grace,  and  ordinances  of  his  appointment,  but 
rest  not  in  the  mere  use  of  means.  Ask  of  the  Spirit 
of  God  to  make  them  helps,  otherwise  they  shall  prove 
hinderances.  Above  all,  and  along  with  all,  seek  the 
Lord  by  faith.  Believe  that  he  is  willing  to  reveal  him- 
self to  you  ;  be  persuaded  that  he  is  not  far  from  you  ; 
that  he  notices  your  every  inquiry.  Believe  that  he  is 
more  willing  to  hear  than  you  are  to  pray,  more  ready 
to  give  than  you  are  to  ask.  Such  faith  honours  God. 
It  prevails.  Those  who  place  confidence  in  God  shall 
never  be  confounded ;  "  they  shall  praise  the  Lord  that 
seek  him."  In  the  flesh  you  shall  praise  God.  You 
shall  find  him  to  be  a  Father,  a  Preserver,  a  Friend,  a 
Saviour,  a  Comforter.  With  the  fleshly  body,  all  seek- 
ing shall  be  put  off.  Then  the  praises  of  the  Lord, 
which  commenced  in  time,  shall  increase,  shall  swell 
symphonious,  and  the  arches  of  heaven  shall  resound 
with  the  music  of  eternal  gratitude ! 


THE    ETERNAL   LIFE 


Verse  26. —  Your  heart  shall  live  for  ever. 

Having  regarded  his  people  under  two  of  what  ought 
to  be  their  most  prominent  characteristics,  meekness,  and 
seeking  of  the  Lord  ;  having  solaced  his  mind  with  the 
consideration  of  their  happiness  and  their  gratitude  ; 
their  satisfaction  with  his  blessings,  and  their  praises  of 
his  heavenly  Father  for  them;  our  Lord  next  medi- 
tates on  their  imperishable  condition.  And  to  render 
that  thought  fruitful  of  peace,  and  grace,  and  strong  con- 
solation, to  our  souls,  he  graciously  expresses  it  in  the 
form  of  this  affirmative  assurance,  "  Your  heart  shall 
live  for  ever."  He  does  not  say,  you  shall  live  for  ever, 
but  your  heart.  He  knows  that  the  great  majority  of 
his  disciples  must  die,  and  be  laid  in  the  grave.  Only 
an  Enoch,  in  the  antediluvian  world,  and  an  Elijah,  in 
the  time  of  the  prophets,  had  passed  from  earth  to  hea- 
ven, without  tasting  death.  A  long  period  of  interven- 
ing time  must  elapse,  before  any  similar  event  should 
happen.  And  as,  even  then,  the  living  saints,  who  shall 
be  clothed  upon  with  their  house  from  heaven,  2  Cor.  v. 
2,  4,  shall  be,  comparatively,  but  a  very  small  part  of 
the  whole  redeemed  family,  our  Lord  in  speaking  of  the 
eternal  and  blessed  life,  uses  a  term  which  comprehends 
them  all,  and  says,  "  Your  heart  shall  live  for  ever." 
We  understand  it  to  signify  their  everlasting  spiritual 
condition.  The  heart,  the  new  heart,  the  sanctified 
soul  may  be  removed  from  one  place  to  another,  as  at 
death,  from  earth  to  heaven ;  but  still,  its  state,  its  condi- 
tion, its  desires,  its  feelings,  its  life,  are  the  same. 


THE    ETERNAL    LIFE.  261 

"  Your  heart,"  that  is,  not  your  outward  man,  but 
the  hidden  man  of  the  heart,  Ezek.  xxxvi.  26 ;  the  re- 
newed spirit  of  the  mind ;  the  new  man  which  is  cre- 
ated after  the  image  of  God,  in  righteousness,  and  true 
holiness,  Eph.  iv.  23,  24.  "  The  heart,"  that  is,  the  in- 
ward holy  feelings  and  desires  ;  the  spirit  of  love  to  God 
and  man  ;  that  state  of  mind  which  is,  as  it  were,  the 
heart  of  penitence,  and  prayer,  and  purity,  "  shall  live 
for  ever."  The  life  which  animates  it,  is  the  life  of  the 
Spirit  of  God.  It  is,  therefore,  a  life  of  union  with  him, 
from  whom  that  Spirit  comes.  It  is  the  life  of  member- 
ship with  the  head,  even  Christ,  from  whom  the  whole 
body  having  nourishment  ministered,  shall  increase  with 
all  the  increase  of  God,  Col.  ii.  19.  Therefore  Christ 
said,  "  Because  I  live,  ye  shall  live  also,"  John  xiv.  9. 
And  the  apostle,  enlarging  on  the  same  blessed  truth,  de- 
clares, "  Your  life  is  hid  with  Christ  in  God ;  and  when 
Christ  who  is  our  life  shall  appear,  then  shall  ye  also 
appear  with  him  in  glory,"  Col.  iii.  2,  4.  This  eternal 
life,  then,  this  living  of  the  heart  for  ever,  is  not  a 
mere  unending  existence.  It  is  not  a  far  off  thing, 
as  too  many  consider  it,  which  is  only  to  be  enjoyed 
in  the  future  state  of  being.  It  is  a  present  reality.  It 
is  a  life  begun  on  earth.  It  is  an  actual  possession, 
not  merely  a  future  prospect.  "  He  that  believeth 
on  me  hath  everlasting  life,"  John  vi.  47.  "He 
that  believeth  on  me  shall  never  die,"  John  xi.  26. 
"We  know  that  we  have  passed,"  says  the  apostle, 
"  from  death  unto  life,"  t  John  iii.  14.  If  these  express 
statements  of  holy  Scripture  be  not  sufficient  to  prove 
that  this  life  has  a  present,  actual,  commencement  in 
this  state  of  being,  as  well  as  an  unceasing  continu- 
ance in  that  which  is  to  come  ;  and  if  any  still  inquire, 
What  is  eternal  life?  let  the  Saviour's  testimony  termi- 
nate every  doubt,  for  he  says,  u  This  is  life  eternal,  to 


262  THE    ETERNAL    LIFE. 

know  thee  the  only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent,"  John  xvii.  3.  However  simple  this  state- 
ment appears  to  be,  yet  many  are  unable  to  attach  a 
definite  idea  to  the  declaration,  that  eternal  life  consists 
in  the  knowledge  of  God.  This  arises  from  not  keeping 
in  view  the  scriptural,  and  therefore  only  true,  meaning 
of  death  and  life.  Death  is  separation.  Man  is  an  in- 
tellectual and  moral,  as  well  as  a  material  being.  Sep- 
aration from  wisdom — ignorance, — is  intellectual  death. 
Separation  from  holiness — sin, — is  moral  death.  Sep- 
aration from  spirit — dissolution, — is  material  death, 
How  came  this  triple  death  ?  By  him  that  had 
the  power  of  it,  Heb.  ii.  14.  Satan  struck  his  death- 
blow on  the  proudest  part  of  man.  He  induced 
him  to  seek  after  forbidden  knowledge,  and  so  ef- 
fected his  separation  from  the  true  wisdom.  This  was 
intellectual  death  ;  that  is  to  say,  man's  powers  of  mind 
were  now  turned  into  another  channel,  and  no  longer 
thought,  discerned,  and  judged,  in  concert  with  the 
mind  of  God.  As  the  blind  eye  is  dead  to  this  ma- 
terial world,  so  a  blind  or  perverted  intellect  is  dead  to 
the  high  wisdom  of  heaven.  Man's  nature  is  such  that 
he  can  only  love  the  things  he  sees ;  and  now  that  his 
intellectual  vision  has  become  blind  to  spiritual  realities, 
his  affections  are  engrossed  with  the  things  of  sense. 
Intellect  may  be  called,  the  head  of  a  spiritual  being. 
To  dazzle  him  with  a  thought  too  great  for  his  capacity, 
may  be  the  same,  in  the  spiritual  world,  as  a  stunning 
blow  on  the  head  is  in  this  world  of  matter.  The  natu- 
ral effect  of  a  stun  is  insensibility,  which  may  be  analo- 
gous, among  spirits,  to  death.  If  this  analogy  be  cor- 
rect, it  enables  us  to  understand  the  process  of  Adam's 
fall.  His  intellect  was  dazzled,  his  heart  became  insen- 
sible, and  being  thereby  fallen  from  God,  or  dead  in 
mind  and  heart,  nothing  remained  but  the  passing  of  a 


THE    ETERNAL    LIFE.  4,V>6 

just  judgment  to  effect  the  separation  of  soul  and 
body.  Material  and  moral  death  are  the  double  issue 
of  intellectual  death.  As,  then,  death,  through  Satan. 
entered  by  means  of  stolen  knowledge;  so  now,  life, 
through  Christ,  enters  by  means  of  revealed  knowledge. 
"This  is  life  eternal,  that  they  might  know  thee." 
"  I  have  declared  unto  them  thy  name,  and  will  declare 
it,  (in  order)  that  the  love  wherewith  thou  hast  loved 
me  may  be  in  them,  and  I  in  them,"  John  xvii.  26. 
The  true  declaration  of  God's  character,  or  name,  by 
Christ,  brings  love  into  the  heart  that  believes  it ;  just  as 
the  false  declaration  of  God's  character,  by  Satan,  brought 
aversion  and  dread  into  the  hearts  of  our  first  parents. 
Therefore,  the  apostle  thus  blesses  the  Christians,  "  Grace 
and  peace  be  multiplied  unto  you,  through  the  knowledge 
of  God,  and  of  Jesus  our  Lord,"  2  Peter  i.  2.  He  re- 
minds them,  also,  by  what  means  they  had  escaped  the 
pollutions  of  the  world,  "  Through  the  knowledge  of  the 
Lord  and  Saviour  Jesus  Christ,"  ii.  20.  And  therefore 
concludes  his  epistle  with  these  words,  "But  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ,"  iii.  18.  Satan  came  to  man  as  deception 
and  falsehood ;  Christ  comes  as  righteousness  and  truth 
As  it  was  by  belief  of  the  lie  that  man  fell,  so  it  is  b} 
belief  of  the  truth  that  man  is  saved.  The  lie  received 
is  death  to  the  soul ;  the  truth  received  is  life.  Adarr 
ate  of  the  fruit  of  the  forbidden  tree,  and  died ;  we  eat  of 
the  bread-fruit  of  the  tree  of  life,  and  live  for  ever,  John 
vi.  48,  51.  "  The  words  that  I  speak  unto  you,"  say? 
our  Lord,  "  they  are  spirit,  and  they  are  life,"  John  vi 
63.  They  are  so  when  received  in  the  meaning,  and  to 
the  purpose,  which  our  Lord  himself  intends.  All  who 
so  receive  them,  find  them  to  be  spirit  and  life.  It  was 
the  command  of  God,  that  proved  the  word  of  life  to  crea- 
tion ;  but  now  it  is  the  Son  of  God,  that  is  the  word  of 


264  THE    ETERNAL    LIFE. 

life  to  the  soul.  Therefore  he  declares,  "  He  that  hearetb 
my  word,  and  believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemnation, 
but  is  passed  from  death  unto  life,"  John  v.  24.  Eter- 
nal life,  therefore,  is  a  present  reality.  We  do  not  wait 
for  its  possession  till  a  future  period.  "  This  is  the  rec- 
ord, that  God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son.  He  that  hath  the  Son  hath  life,  and 
he  that  hath  not  the  Son  of  God  hath  not  life.  These 
things  have  I  written  unto  you  that  believe  on  the  name 
of  the  Son  of  God,  that  ye  may  know  that  ye  have  eter- 
nal life,"  1  John  v.  11—13. 

By  this  phrase — eternal  life,  something  greater  is  me&rx. 
than  when  we  say,  everlasting  life.  Eternity  includes 
past,  present,  and  future.  Everlasting,  refers  only  to 
the  two  latter.  Eternal  life,  then,  is  that  which  never 
had  a  beginning.  It  is  the  life  of  God.  When  man 
was  created  to  live,  and  move,  and  have  his  being  in  God, 
that  eternal  life  which  was  in  God,  became  an  everlast- 
ing life  in  man ;  since,  however,  it  comes  from,  and  is  of, 
God,  it  is  rightly  called  in  Scripture  eternal  life.  In 
itself  it  is  eternal ;  but  in  reference  to  man,  in  whom  it 
has  a  beginning,  it  is  everlasting.  Life's  first  entrance 
into  man  was  by  a  word  ;  so  now  its  new  entrance,  it3 
new  birth  is  by  "  The  Word."  u  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God.  All  things  were  made  by  him  ;  and  without 
him  was  not  any  thing  made  that  was  made.  In  him 
was  life ;  and  the  life  was  the  light  of  men.  And  the 
light  shineth  in  darkness  ;  and  the  darkness  compre- 
hended it  not,"  John  i.  1 — 5.  This  is  a  most  remarkable, 
comprehensive,  and  important,  passage,  as  beautiful  as  it 
is  instructive.  God  is  the  Word — the  Word  is  Life,  the 
Life  is  Light,  the  Light  shineth  in  darkness,  the  dark- 
ness comprehended  it  not.    Being  God,  it  is  eternal ;  he- 


THE    ETERNAL    LIFE.  265 

ing  Word,  it  is  intellectual ;  being  Life,  it  destroys  death ; 
and  being  Light,  it  dispels  darkness ;  but  being  intellec- 
tual and  moral  light,  the  darkness  of  ignorance  and  sin 
comprehends  it  not.  This  non-comprehension  is  wilful. 
God  the  Word,  the  Light,  the  Life,  was  not  far  off,  but 
was  come  near.  The  Word  was  made  flesh,  and  dwelt 
among  us.  That  flesh  with  human  tones  uttered  forth 
the  word  from  within  ;  it  said,  "  The  words  that  I  speak 
unto  you,  they  are  spirit  and  they  are  life,"  John  vi.  33. 
"  They  are  part  of  myself;  I  take  this  form  ;  I  use  these 
tones,  to  suit  your  state ;  what  your  ears  now  hear,  be- 
lieve. Receive  my  words  into  your  hearts ;  hear,  and 
your  soul  shall  live — it  shall  live  for  ever." 

God  the  Son  being  thus  exhibited  as  the  Word,  the 
Word  being  embodied  in  the  Scriptures,  the  Scriptures 
being  addressed  to  the  intellect  and  heart  of  man,  and 
the  entrance  of  the  words  or  truths  of  these  Scriptures, 
being  the  instrumental  means  of  salvation,  natural  men 
are  tempted  to  conceive  that  salvation  is  a  mere  intellec- 
tual process ;  they  regard  the  words  and  doctrines  of 
Scripture  as  so  many  problems  and  propositions,  to  which 
they  must  yield  their  assent.  There  they  rest  satisfied. 
But  they  overlook  the  fact,  that  the  truth  is  moral,  as 
well  as  intellectual ;  that  it  is  life,  as  well  as  light ;  that 
it  is  addressed  to  the  heart,  as  well  as  to  the  understand- 
ing, "  With  the  heart,  man  belie veth  unto  righteousness," 
Rom.  x.  10.  What  does  he  believe?  "The  word  of 
righteousness,"  Heb.  v.  13.  "  Christ,"  the  Word,  "  is  of 
God  made  unto  us  righteousness,"  1  Cor.  i.  30.  Receiving 
Christ,  then,  into  the  heart,  man  receives  righteousness ; 
and  he  receives  also  whatsoever  Christ  is  besides,  wisdom, 
strength,  sanctification,  and  redemption.  The  soul  being 
thus  united  to  Christ  as  its  righteousness,  becomes  freed 
from  guilt  and  condemnation  ;  to  Christ  as  wisdom,  is  de- 
livered from  ignorance ;  to  Christ  as  strength,  is  restored 

23 


266  THE    ETERNAL    LIFE. 

from  weakness ;  to  Christ  as  sanctification,  is  saved  from 
unholiness  ;  to  Christ  as  redemption,  is  rescued  from  eter 
nal  bondage.  Being  united  to  Christ  the  Light,  dark- 
ness is  dispelled  ;  to  Christ  the  Life,  death  is  destroyed ; 
to  Christ  the  Word,  all  the  treasures  of  wisdom  and 
knowledge  are  laid  open  before  it,  Col.  ii.  3 ;  to  Christ 
the  true  God,  finds  again,  in  him,  that  God  whom  it  had 
lost,  and  that  eternal  life  which  it  had  forfeited,  1  John 
v.  20.  This  is  the  restoration,  the  resuscitation,  of  the 
soul.  It  is  put  in  possession  of  everlasting  life,  because 
it  is  put  in  possession  of  Christ,  who  is  eternal  life ;  and 
it  is  concerning  this  revived,  this  renewed,  soul,  this  new- 
born spirit  of  man,  that  this  verse  speaks,  and  declares, 
"  Your  heart  shall  live  for  ever." 

In  the  present  condition  of  the  believer,  however,  this 
life  is  feeble  and  confined.  His  flesh  not  being  a  partaker 
of  it,  always  contends  against  it.  The  flesh  recognizes, 
and  understands,  its  own  natural  life,  but  this  other  life 
is  strange  and  irksome  to  it.  The  flesh  must  therefore 
be  destroyed,  that  the  life,  the  true  life,  may  be  free. 
The  shell  must  be  thrown  ofT,  that  the  living  creature 
may  appear.  The  chrysalis  must  be  burst,  that  the 
new  creature  may  fly  to  another  and  happier  region. 
The  death  of  the  body,  therefore,  is  emphatically  the  life 
of  the  spirit.  The  soul  goes  to  God :  but  it  must  pre- 
viously have  been  of  God.  It  must  have  had  the  eter- 
nal life  abiding  in  it ;  otherwise,  at  its  separation  from 
the  body,  it  must  pass  into  eternal  death.  If,  however, 
the  eternal  life  have  entered  into  it,  before  it  leave  the 
flesh,  then  assuredly,  on  its  removal  from  the  body,  it 
enters  into  the  eternal  life. 

What  we  have  now  considered,  is  altogether  above, 
and  beyond,  earthly  existence.  This  is  true  life  ;  it  is 
all  happiness ;  pure  enjoyment ;  bliss  unutterable,  and 
uninterrupted.     This  is  indeed  to  live,  in  the  noblest, 


THE    ETERNAL    LIFE.  267 

purest,  most  exalted  sense.  This  is  the  height  of  hu- 
man and  angelic  felicity.  It  is  heaven.  It  is  existence, 
possessing  whatever  is  desirable,  and  freed  from  all  that 
is  undesirable.  It  is  the  entire  satisfaction  of  every 
want,  and  feeling,  and  faculty  of  the  soul's  nature. 

Reader,  wouldst  thou  possess  this  blessedness  ?  then 
" lay  hold  on  eternal  life"  1  Tim.  vi.  12,  19.  It  is 
the  free  gift  of  God  through  Jesus  Christ  our  Lord,  Rom. 
vi.  23.  Receive  Christ  now  into  your  heart.  "  This  is 
the  record,  that  God  hath  given  to  us  eternal  life,  and 
this  life  is  in  his  Son,"  1  John  v.  11.  It  is  in  Christ, 
the  second  Adam,  that  it  may  be  secured  to  us  for  ever. 
When  life  was  lodged  in  the  first  Adam,  he  quickly  lost 
it ;  and  were  it  placed  in  any  of  us  his  children,  we 
should  lose  it  also.  While,  then,  we  bless  God  for  this 
free  gift,  let  us  render  unbounded,  everlasting,  praises 
and  thanksgivings,  that  it  is  bestowed  in  such  a  manner, 
as  to  render  loss  on  our  part  impossible,  and  the  utmost 
efforts  of  the  enemies  of  our  souls  nugatory  and  inef 
fectual. 


THE  CONVERSION  OF  THE  WORLD. 


Verse  27. — All  the  ends  of  the  world  shall  remember,  and  turn 
unto  the  Lord  /  and  all  the  kindreds  of  the  nations  shall 
worship  before  thee. 

Having  thus  taken  a  view  of  the  personal  character, 
the  peculiar  privilege,  and  the  everlasting  condition  of 
his  disciples  individually,  our  Lord  directs  his  thoughts 
onward  to  the  glorious  subject  of  the  whole  world's  con- 
version unto  God.  Even  now,  that  he  is  at  the  right 
hand  of  the  throne  on  high,  he  still  looks  forward  to  the 
same  object  which  he  contemplated  from  the  cross  on 
Calvary.  If  over  even  one  sinner  returning  from  the 
error  of  his  ways,  the  angels  of  God  rejoice,  how  much 
more  will  He  who  bought  him  with  his  blood  ?  Who 
shall  estimate  the  Saviour's  joy,  the  angels'  gladness 
when  multitudes  of  sinners,  when  all  the  sinners  that 
stand  upon  the  earth,  shall  remember  themselves,  and 
turn  unto  the  Lord  ?  What  finite  mind  can  conceive 
the  glorious  subject  aright  ?  It  is  foretold  in  prophecies 
— it  is  celebrated  in  psalms — it  is  announced  in  gospels 
— it  is  declared  in  epistles,  it  is  unfolded  in  revelations, 
that  "  all  the  ends  of  the  world  shall  remember,  and 
turn  unto  the  Lord,  and  all  the  kindreds  of  the  nations 
shall  worship  before  Him  !" 

These  words  unfold  to  us  part  of  that  joy  which  was 
set  before  the  Lord,  while  on  the  cross,  and  on  account 
of  which  he  patiently  endured  its  agonies,  and  despised 
its  shame.  His  mind  seems  to  turn  to  it  with  peculiar 
delight.    He  dwells  on  it  with  deepest  interest.     He  en- 


THE    CONVERSION    OP    THE    WORLD.  269 

larges  on  the  amazing  theme ;  has  his  thoughts  so  oc 
cupied  with  its  various  details,  that  he  expatiates  on 
them  in  the  remaining  portion  of  the  psalm ;  and  is  so 
fully  satisfied  with  this  prospective  view  of  the  fruit  of 
the  travail  of  his  soul,  that  no  other  desire  remains,  and 
he  concludes  the  psalm,  and  his  mortal  life  together,  say- 
ing, "  It  is  all  fulfilled.5 

It  is  declared  in  this  verse,  "  All  the  ends  of  the  world 
shall  remember."  This  is  a  remarkable  expression. 
It  implies  that  man  has  forgotten  God.  It  represents  all 
the  successive  generations  of  the  world  as  one.  And 
then  it  exhibits  that  one  generation,  as  if  it  had  been  in 
paradise,  suddenly  remembering  the  Lord  whom  it  had 
known  there,  but  had  long  forgotten.  Imagine  an  indi- 
vidual to  have  lost  a  valuable  jewel ;  that  he  can  neither 
recollect  its  exact  appearance,  nor  its  full  value,  nor  the 
place  where  it  was  lost ;  that  he  occupies  himself  in  a 
continual  search  ;  often  thinks  he  has  found  it,  and  mis- 
takes other  objects  that  partly  resemble  it — and  that  at 
last  he  gathers  all  the  valuable  things  he  can  collect, 
and  bestows  on  them  the  name,  or  names,  of  his 
favourite,  deplored,  and  invaluable  jewel.  Imagine  that 
after  a  time,  he  suddenly  recollects  the  time  when,  and 
the  place  where,  it  was  lost.  The  form,  colour,  size,  and 
value  of  his  jewel,  come  vividly  to  his  remembrance. 
He  starts  up  with  delight,  casts  aside  his  collected  valu- 
ables, rushes  to  the  spot,  and  darts  his  hand  upon  the 
lost  treasure.  Apply  this  picture  spiritually,  and  it  will 
represent  the  conduct  of  man  in  reference  to  God. 
Having  lost  sight  of  the  Glorious  Being  who  was  seen 
in  Eden,  man  looked  for  him  in  air,  and  earth,  and  sea. 
In  his  eager,  but  blind  search,  he  took  many  things  for 
God.  He  examined  every  good  and  valuable  thing,  that 
met  his  observation.  He  converted  every  useful  thing 
into  a  god.     To  supply  that  deficiency  which  he  felt,  he 

23* 


270  THE    CONVERSION    OP    THE    WORLD. 

collected  to  himself  gods  many,  and  lords  many.  As 
years  rolled  on,  he  still  added  to  the  number  ;  and  that 
the  object  which  he  sought  might  somehow  or  some- 
where be  found,  he  deified  himself,  and  every  thing  in 
nature.  Every  thing,  too,  not  in  nature,  of  which  he 
heard,  or  could  conceive,  he  did  deify,  lest  that  one 
thing  which  he  worshipped  not,  might  possibly  be  God. 
Even  all  this  did  not  satisfy.  Man  was  not  sure  that 
he  had  found  his  object.  His  soul  still  craved  after  a 
Being,  whom  it  knew  not  how  to  describe.  Perplexed, 
and  standing  thoughtful  in  the  wisest  city  of  his  idolatry, 
he  bethought  himself  of  an  expedient,  and  hastily  set 
himself  with  his  children  to  erect  an  altar  to  "  The  Un- 
known God."  St.  Paul  came  amongst  them  after  they 
had  been  so  engaged.  He  expostulated  with  them  :  "  Ye 
men  of  Athens,  I  perceive  that  in  all  things  ye  are  too 
superstitious.  For  as  I  passed  by,  and  beheld  your  de- 
votions, I  found  an  altar  with  this  inscription,  To  the 
Unknown  God.  Whom  therefore  ye  ignorantly  wor- 
ship, him  declare  I  unto  you.  God  that  made  the  world, 
and  all  things  therein,  seeing  that  he  is  Lord  of  heaven 
and  earth,  dwelleth  not  in  temples  made  with  hands. 
Neither  is  worshipped  with  men's  hands,  as  though  he 
needed  anything,  seeing  he  giveth  to  all,  life,  and  breath, 
and  all  things.  And  hath  made  of  one  blood  all  nations 
of  men,  for  to  dwell  on  all  the  face  of  the  earth  ;  and  hath 
determined  the  times  before  appointed,  and  the  bounds 
of  their  habitation ;  that  they  should  seek  the  Lord,  if 
haply  they  might  feel  after  him,  and  find  him,  though 
he  be  not  far  from  every  one  of  us.  For  in  him  we  live, 
and  move,  and  have  our  being ;  as  certain  also  of  your 
own  poets  have  said,  For  we  are  also  his  offspring. 
Forasmuch,  then,  as  we  are  the  offspring  of  God, 
we  ought  not  to  think  that  the  Godhead  is  like  unto 
gold,   or   silver,  or   stone,    graven    by  art,  and    man's 


THE    CONVERSION    OP    THE  WORLD.  271 

device,"  Acts  xvii.  22 — 29.  What  an  appropriate  ad- 
dress !  How  exquisitely  adapted  to  their  state  of  mind  ! 
Like  men  groping  in  the  dark,  they  were  "  feeling  after 
the  lost  Godhead."  Yet  so  blind,  and  self-willed,  were 
they,  that  they  mocked  this  messenger  of  the  true  God, 
and  despised  his  doctrine.  The  gospel  is  not  always 
successfully  declared.  It  has  not,  even  in  the  nine- 
teenth century,  obtained  universal  supremacy.  The 
dark  places  of  the  earth  are  still  crowded  with  human 
beings  who  are  groping  after  light,  and  truth,  and  God. 
However  eagerly  they  embrace  their  innumerable  gods 
and  goddesses,  they  are  still  seeking  to  increase  their 
number.  But  it  shall  not  be  so,  when  the  period 
spoken  of  in  this  verse  arrives.  Then  the  Glorious  Be- 
ing seen  in  Eden,  shall  be  recognized  "  in  the  face  of 
Jesus  Christ,"  2  Cor.  iv.  6.  Those  busy  idolaters,  who 
ransack  the  ends  of  the  world,  and  crowd  their  houses, 
and  fill  their  hands,  with  gods,  and  lords,  and  images, 
shall  cast  their  idols  to  the  moles  and  to  the  bats,  and 
fall  upon  their  knees  in  earnest  supplication,  and  ador- 
ing reverence. 

Such  shall  be  the  case.  The  fulness  of  the  world 
shall  be  converted  unto  the  Lord.  Not  a  nation  or 
kingdom  shall  be  ignorant  of  his  name.  The  Lord  hath 
sworn,  and  will  not  repent.  In  his  own  time  he  will 
show  forth  his  glory,  and  all  the  ends  of  the  earth  shall 
see  the  salvation  of  our  God.  So  plainly  was  this  event 
exhibited  before  the  psalmist  in  prophetic  vision,  that  he 
speaks  of  it  as  if  actually  beholding  its  complete  accom- 
plishment; "  The  Lord  hath  made  known  his  salva- 
tion. All  the  ends  of  the  earth  have  seen  the  salva- 
tion of  our  God."  Psa.  xcviii.  2,  3. 

The  converted  nations  shall  not  only  obtain  remem- 
brance of  their  past  loss,  but  shall  also  be  filled  with  the 
knowledge  of  present  duty.     "  They  shall  turn  unto  the 


272  THE    CONVERSION    OP    THE    WORLD. 

Lord,  and  -ell  the  kindreds  of  the  nations  shall  worship 
before  him."  When  the  Lord  takes  unto  him  his  great 
power,  and  reigns,  though  there  will  be  fearful  judgments 
and  dreadful  overturnings,  yet  we  ought  not  to  forget 
that  this  great  power  is  as  much,  if  not  more,  of  a  moral 
than  of  a  physical,  nature.  His  might,  which  can  make 
every  knee  of  man  to  bow,  and  even  devils  tremble, 
shall,  at  its  proper  moment,  exercise  a  moral  power  to 
secure  also  the  homage  of  the  heart.  His  people  shall 
be  made  willing  in  the  day  of  his  power  to  worship  the 
Lord  in  the  beauties  of  holiness,  Psa.  ex.  3.  The  Scrip- 
tures fully  assert  this  fact.  "All  nations  whom  thou 
hast  made  shall  come  and  worship  before  thee,  O  Lord, 
and  shall  glorify  thy  name,"  Psa.  lxxxvi.  9.  This  is  the 
fulfilment  of  the  Father's  promise,  and  of  the  Son's  ex- 
pectation. It  is  the  joy  that  was  set  before  him  on  the 
cross.  It  is  the  high  reward  which  that  bitter  death  ob- 
tained. Hear  how  the  Father  addressed  the  Son,  "  It  is 
a  light  thkig  that  thou  shouldest  be  my  servant  to  raise 
up  the  tribes  of  Jacob,  and  to  restore  the  preserved  of 
Israel :  I  will  also  give  thee  for  a  light  to  the  Gentiles, 
that  thou  mayest  be  my  salvation  unto  the  ends  of  the 
earth.  Thus  saith  the  Lord,  the  Redeemer  of  Israel, 
and  his  Holy  One,  to  Him  whom  man  despiseth,  to  Him 
whom  the  nation  abhorreth,  to  a  servant  of  rulers,  kings 
shall  see,  and  arise,  princes  also  shall  worship,  because 
of  the  Lord  that  is  faithful,  and  the  Holy  One  of  Israel, 
and  he  shall  choose  thee,"  Isa.  xlix.  6,  7.  The  same 
truth  is  stated  by  the  apostle,  as  a  necessary  consequence 
of  the  Saviour's  obedience,  "  Wherefore,  God  also  hath 
highly  exalted  him,  and  given  him  a  name  which  is 
above  every  name ;  that  at  the  name  of  Jesus  every 
knee  should  bow  of  thiags  in  heaven  and  things  in  earth, 
and  things  under  the  earth  ;  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to  the  glory  of 


THE    CONVERSION    OF    THE    WORLD.  273 

God  the  Father,"  Phil.  ii.  9—11.  What  a  glorious 
prospect !  He  who  was  mocked  by  Pilate,  Herod,  and 
the  Jews,  shall  be  worshipped  by  all  people.  The  in- 
habitants of  the  world,  who  now  love  sin,  shall  all  then 
have  learned  righteousness  ;  for  "  the  earth  shall  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea,"  Isa.  ix.  11.  Who  would  not  desire  that  it  may  be 
hastened  ? 

"  Waft,  waft,  ye  winds,  his  story, 
And  you,  ye  waters,  roll, 
Till,  like  a  sea  of  glory, 

It  spread  from  pole  to  pole." 

It  is  our  high  privilege  to  be  called  to  join  in  the  pray- 
ers of  our  Head.  He  is  now  in  heaven  supplicating  on 
behalf  of  sinners,  and  his  Church  on  earth  ardently  en- 
gages in  the  same  intercession  : — 

"  O  God,  the  Creator  and  Preserver  of  all  mankind, 
we  humbly  beseech  thee  for  all  sorts  and  conditions  of 
men,  that  thou  wouldest  be  pleased  to  make  thy  ways 
known  unto  them,  thy  saving  health  unto  all  nations." 

"  O  merciful  God,  who  hast  made  all  men,  and  hatest 
nothing  that  thou  hast  made,  nor  wouldest  the  death  of 
a  sinner,  but  rather  that  he  should  be  converted  and  live, 
have  mercy  upon  all  Jews,  Turks,  infidels,  and  heretics ; 
and  take  from  them  all  ignorance,  hardness  of  heart, 
and  contempt  of  thy  word  ;  and  so  fetch  them  home, 
blessed  Lord,  to  thy  flock,  that  they  may  be  saved  among 
the  remnant  of  the  true  Israelites,  and  be  made  one  fold 
under  one  Shepherd,  Jesus  Christ  our  Lord,  who  liveth 
and  reigneth  with  Thee  and  the  Holy  Spirit,  one  God, 
world  without  end.     Amen." 

All  the  works  of  the  Lord  are  carried  on  by  prayer. 
He  pours  forth  his  Spirit  upon  his  church,  to  ask  for 
those  things  which  he  designs  to  accomplish.     When  he 


274  THE    CONVERSION    OF    THE    WORLD. 

assures  the  scattered  children  of  Abraham,  that  he  will 
restore  them  again  to  their  own  land  he  declares,  as  a 
preparatory  measure,  "  Yet  for  this  will  I  be  inquired  of 
by  the  house  of  Israel  to  do  it  for  them,"  Ezek.  xxxvi. 
3.  When  the  people  are  to  look  upon  Him  whom  they 
have  pierced  and  mourn,  it  is  not  till  the  "  Spirit  of  grace 
and  of  supplications"  has  been  poured  upon  them  from 
on  high,  Zech.  xii.  10.  Our  Lord  teaches  us  to  pray, 
"Thy  kingdom  come."  The  souls  who  compose  the 
Church  above  cry  day  and  night  before  God,  "  How 
long,  O  Lord?"  Rev.  vi.  10;  Luke  xviii.  7.  The 
Church  below  thus  presents  herself  at  his  footstool: — 
"  Beseeching  thee,  that  it  may  please  thee,  of  thy  gra- 
cious goodness,  shortly  to  accomplish  the  number  of  thine 
elect,  and  to  hasten  thy  kingdom ;  that  we,  with  all 
those  that  are  departed  in  the  true  faith  of  thy  holy 
name,  may  have  our  perfect  consummation  and  bliss, 
both  in  body  and  soul,  in  thy  eternal  and  everlasting 
glory,  through  Jesus  Christ  our  Lord.  Amen."  Let  us 
not  then  despond.  The  increase  of  prayer  at  the  pres- 
ent day,  for  this  object,  is  a  pledge  and  proof  that  it  will 
surely,  perhaps  speedily,  be  accomplished.  Though  so 
many  millions  of  human  beings  still  exist  in  heathen 
darkness,  let  our  faith  be  strong  in  the  sure  word  of  pro- 
phecy, and  though  the  vision  tarry,  yet  let  not  our  hearts 
he  discouraged.  The  Lord  Jesus,  the  Head,  and  the 
members  of  his  Church,  by  the  same  Spirit,  unite  in  the 
same  expectation,  and  in  the  same  petitions.  The  psalm- 
ist rejoices  in  the  prospect,  and  says,  "  O  Thou  that  near- 
est prayer,  unto  thee  shall  all  flesh  come,"  Psa.  lxv.  2. 
And  in  the  name  of  the  whole  Church  he  thus  prays 
for  the  blessing  of  the  Lord,  and  rejoices  at  the  effect 
which  it  will  produce  in  the  whole  earth.  "  God  be  mer- 
ciful unto  us,  and  bless  us ;  and  cause  his  face  to  shine 
upon  us.     That  thy  way  may  be  known  upon  earth, 


THE    CONVERSION    OF    THE    WORLD.  275 

thy  saving  health  among  all  nations.  Let  the  people 
praise  thee,  O  God  ;  let  all  the  people  praise  thee.  O  let 
the  nations  be  glad  and  sing  for  joy  :  for  thou  shalt  judge 
the  people  righteously,  and  govern  the  nations  upon  earth. 
Let  the  people  praise  thee,  O  God ;  let  all  the  people 
praise  thee.  Then  shall  the  earth  yield  her  increase  ; 
and  God,  even  our  own  God,  shall  bless  us.  God  shall 
bless  us  ;  and  all  the  ends  of  the  earth  shall  fear  him," 
Psa.  lxvii. 


THE  ENTHRONEMENT. 


Verse  2S. — For  the  kingdom  is  the  Lord's:  and  he  is  the  gov- 
ernor among  the  nations. 

Here  is  assigned  the  reason  of  that  remarkable 
change,  in  this  idolatrous  world,  which  the  previous 
verse  had  described.  So  great  an  event  must  have  an 
adequate  cause.  That  cause  is,  that  the  Lord  hath 
taken  to  himself  his  great  power,  and  hath  reigned,  Rev. 
xi.  17. 

Christ  is  not  now  reigning  as  king  of  the  earth,  bul 
interceding  as  priest,  at  the  right  hand  of  the  throne  on 
high.  There  he  will  continue  to  officiate  on  behalf  of 
his  Church,  till  it  shall  please  him  to  offer  up  the  fulness 
of  that  prayer  which  God  the  Father  has  entitled  him 
to  present,  "  Ask  of  me,  and  I  will  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth 
for  thy  possession,"  Psa.  ii.  8.  From  this  passage  we 
may  conclude,  that  the  conversion  of  the  heathen  nations 
has  been  going  forward  on  earth,  according  to  the  extent 
of  petition  which  Christ  presents  in  heaven.  The  exten- 
sion of  the  gospel  in  our  own  day,  is  the  immediate  re- 
sult of  an  especial  request  on  the  part  of  our  great  High- 
priest.  He  asked  for  the  islands  of  the  south,  and  God 
the  Father  bestowed  them.  He  asked  for  the  villages 
of  joy  in  one  of  the  plains  of  India,  and  hundreds  have 
acknowledged  the  name  of  Jesus,  to  the  glory  of  God 
the  Father.  The  last  request  which  he  shall  present, 
will  be  for  the  uttermost  parts  in  possession.  At  present 
they  are  his  by  right,  by  promise,  and  by  expectation. 
But  no  sooner  shall  he  prefer  the  petition,  than  they  shall 


THE    ENTHRONEMENT.  277 

become  his  by  possession.  As  he  said  before  he  was  lift- 
ed up  upon  the  cross,  so  will  he  pray  before  he  is  exalted 
to  the  throne,  "  Father,  the  hour  is  come ;  glorify  thy 
Son,  that  thy  Son  also  may  glorify  thee."  Daniel  be- 
held this  in  the  night  visions,  "  And,  behold,  one  like 
the  Son  of  man  came  with  the  clouds  of  heaven,  and 
came  to  the  Ancient  of  days,  and  they  brought  him 
near  before  him,"  Dan.  vii.  13.  Then,  and  there,  it  may 
be,  he  will  say,  u  Give  me  the  heathen  for  my  inherit- 
ance, and  the  uttermost  parts  of  the  earth  for  my  posses- 
sion." "  And  there  shall  be  given  him  dominion,  and 
glory,  and  a  Kingdom,  that  all  people,  nations,  and  lan- 
guages shall  serve  him  ;  his  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  his  kingdom 
that  which  shall  not  be  destroyed,"  Dan.  vii.  14. 

This  is  the  kingdom  which  our  Lord  here  contem- 
plates from  the  cross.  It  forms  part  of  the  vision  of  joy 
that  was  set  before  him.  Thus,  in  the  fulness  of  time, 
the  kingly  throne  shall  be  set  for  the  Lord  Jesus.  The 
office  of  priest  shall  cease.  The  period  of  grace  and  sal- 
vation shall  terminate.  He  will  sit  upon  the  throne  of 
his  glory.  He  shall  be  crowned  King  of  kings  and  Lord 
of  lords. 

By  the  phrase  "  kingdom  of  God,"  which  occurs  so 
frequently  in  Scripture,  we  are  to  understand  either  his 
kingdom  of  grace,  or  his  kingdom  of  glory,  and  some- 
times both.  But  what  is  the  kingdom  of  grace,  and 
what  the  kingdom  of  glory  ?  The  kingdom  of  grace, 
is  where  God  reigns  in  a  gracious  or  merciful  manner  ; 
the  kingdom  of  glory,  is  where  God  reigns  in  a  glorious 
or  all-powerfnl  manner.  The  kingdom  of  grace  is  now 
being  established  over  our  world.  "  God  was  in  Christ, 
reconciling  the  world  unto  himself,  not  imputing  their 
trespasses  unto  them,"  2  Cor.  v.  19.  He  is  now  extend- 
ing the  sceptre  of  mercy  towards  sinners.     He  rules  and 

24 


278  THE    ENTHRONEMENT. 

reigns  over  their  hearts  by  his  Spirit.  He  bears  with 
those  who  reject  his  authority.  He  is  affording  them 
both  time  and  opportunity,  to  turn  from  their  rebellion, 
and  to  become  his  subjects  and  servants.  This  is  the 
kingdom  of  God's  grace.  But  the  kingdom  of  God's 
glory  shall  be  set  up  in  its  own  time,  and  then  he  shall 
take  to  himself  his  great  power  and  reign,  from  the  one 
end  of  this  earth  to  the  other.  Then  the  loud  voice  shall 
be  heard  in  heaven,  saying,  "  Now  is  come  the  kingdom 
of  our  God,  and  the  power  of  his  Chri'st,"  Rev.  xii.  10. 
Then  the  sceptre  of  mercy  shall  give  place  to  the  throne 
of  judgment.  Sinners  shall  no  longer  be  invited  to  sal- 
vation ;  there  shall  be  no  more  space  for  repentance ;  and 
Christ  himself  shall  say,  "  Those  mine  enemies,  who 
would  not  that  1  should  reign  over  them,  bring  hither, 
and  slay  them  before  me,"  Luke  xix.  27.  But  to  those 
who  were  subjects  of  his  kingdom  of  grace,  he  shall  say, 
"  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom" 
(that  is,  the  kingdom  of  glory)  u  prepared  for  you  from 
the  foundation  of  the  world,"  Matt.  xxv.  34. 

The  kingdom  of  grace,  then,  is  preparatory  to  the  king- 
dom of  glory ;  and  this  term,  "  kingdom  of  God,"  includ- 
ing both  these,  is  to  be  defined  as  that  sphere  where  God  is 
acknowledged,  and  reigns  as  king  ;  or  where  God  ought 
to  be  acknowledged,  and  ought  to  reign  as  king.  On 
this  earth,  God  ought  to  reign  supreme ;  but  Scripture 
informs  us  that  he  does  not  reign  universally,  and  is  not 
acknowledged  as  king,  save  by  a  small  part  of  its  in- 
habitants. Satan  is  called  the  prince  and  the  God  of 
this  world.  In  heaven  itself,  he  first  unfurled  the  black 
banner  of  rebellion.  Driven  thence,  he  planted  it  on 
our  earth,  and  with  a  serpent's  hiss,  summoned  man  to 
his  standard.  The  king  of  the  lower  creation  joined  the 
enemies  of  his  Maker.  He  stretched  forth  his  right 
hand  to  the  forbidden  tree  ;  and,  as  it  were,  registered  an 


THE   ENTHRONEMENT.  279 

oath  in  nature,  that  no  allegiance  was  henceforth  due  to 
the  authority  of  God.  Satan's  triumph  was  now  com- 
plete :  he  had  lost  a  crown  in  heaven,  but  he  had  estab- 
lished a  throne  on  earth.  Man,  attempting  to  be  his 
own  master,  became  the  slave  of  Satan,  and  all  he  pos- 
sessed his  prey.  Proud  of  his  acquired  dominions,  he 
exercises  a  tyranny  of  darkness  over  them  all.  He 
keeps  a  vigilant  watch  on  every  part.  When  he  pre- 
sumed to  present  himself  amongst  the  sons  of  God,  and 
was  interrogated,  "  Whence  comest  thou  ?"  he  instantly 
replied,  "  From  going  to  and  fro  in  the  earth,  and  from 
walking  up  and  down  in  it,"  Job  i.  7.  And  when  he 
attempted  to  prevail  over  our  blessed  Saviour  in  the  wil- 
derness, the  last  temptation  to  which  he  had  recourse, 
was  to  show  him  all  the  kingdoms  of  the  world,  and  the 
glory  of  them,  in  a  moment  of  time,  with  this  proud  and 
kingly  speech,  "  All  this  power  will  I  give  thee,  and  the 
glory  of  them ;  for  that  is  delivered  unto  me :  and  to 
•whomsoever  I  will  I  give  it.  If  thou  therefore  wilt  wor- 
ship me,  all  shall  be  thine,"  Luke  iv.  6,  7. 

Thus  we  learn  from  the  Scriptures,  that  the  kingly 
power  of  God  was  denied  from  the  beginning ;  and  that 
Satan's  power  and  kingdom  are  now  extended  over  the 
whole  earth.  When,  therefore,  our  Lord  commands  us 
to  "seek  first  the  kingdom  of  God,"  Matt.  vi.  33,  he 
means  that  it  should  be  our  earnest  desire,  and  endeav- 
our, that  the  kingship  of  the  earth  may  again  be  exer- 
cised by  Him  to  whom  it  belongs,  and  that  the  domin- 
ion of  Satan  may  be  speedily  deprived  of  all  its  power 
over  ourselves,  our  neighbours,  and  the  world  at  large. 

To  illustrate  this  truth,  let  us  suppose  that  the  Queen 
of  these  realms  were  banished  from  her  throne  by  a 
wicked  and  powerful  faction.  Suppose  that  traitors 
were  in  possession  of  power,  and  that  no  friends  of  the 
exiled  queen  durst  show  themselves.     Imagine  that  the 


280  THE    ENTHRONEMENT. 

dethroned  sovereign  sent  an  unknown  messenger  to  com- 
fort the  hearts  of  her  different  friends  with  secret  intelli- 
gence of  her  return  with  a  mighty  army.  How  should 
that  messenger  address  them?  Would  he  not  say  to 
one,  "  Be  not  faint-hearted,  the  Queen  shall  soon  be  re- 
stored ?"  How  would  he  warn  another,  not  to  be  daz- 
zled with  the  new  order  of  things,  for  it  should  speedily 
be  destroyed.  Might  he  not  address  a  young  man  thus, 
"  Be  not  ambitious  of  their  honours,  but  seek  first  the 
kingdom  of  the  Queen  and  her  restoration,  and  then 
you  shall  enjoy  them  all  ?"  And  would  he  not  comfort 
and  encourage  every  one  of  them  under  their  losses  and 
trials  for  the  Queen's  sake,  with  the  assurance  that  she 
was  nigh  at  hand  with  powerful  armies,  to  take  posses- 
sion of  her  kingdom,  and  to  restore  joy  and  gladness 
amongst  all  her  loyal,  but  now  mourning  and  oppressed, 
subjects  ? 

Such  is  the  address  of  Christ  in  his  first  discourse,  the 
Sermon  on  the  Mount.  He  is  the  unknown  messenger. 
He  is  the  sovereign  himself  in  disguise,  cheering  the 
hearts  of  his  friends  with  suitable  words.  "Blessed," 
says  he,  "  are  they  that  mourn,  for  they  shall  be  com- 
forted. Blessed  are  they  which  are  persecuted  for  right- 
eousness' sake :  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  ye  when  men  revile  you,  and  persecute  you, 
and  say  all  manner  of  evil  against  you  falsely,  for  my 
sake."  Teaching  them  how  to  address  their  prayers 
to  God,  the  second  petition  which  he  bids  them  offer 
is,  "Thy  kingdom  come."  And,  lest  they  sheuld  be 
tempted  to  seek  comfort  and  quiet  under  the  usur- 
per of  his  throne,  he  solemnly  exhorts  them,  *  Seek 
first  the  kingdom  of  God."  Be  on  the  Lord's  side ,  take 
part  with  your  lawful  sovereign ;  seek  no  rest,  n*  hon- 
ours for  yourself  under  the  tyranny  of  the  usurper ;  but 
seek  first  the  restoration  of  your  royal  Master,     he*,  it 


THE    ENTHRONEMENT.  281 

be  the  principal  object  of  your  life  to  further  the  estab- 
lishment and  prosperity  of  his  kingdom.  Seek  that  his 
grace  may  reign  in  your  hearts,  and  that  no  foreign 
power  obtain  an  influence  over  you.  Seek  that  that 
King  who  reigns  in  righteousness,  may  be  the  God  of 
your  families,  the  Ruler  of  your  country,  and  the  only 
Governor  among  the  nations.  Seek  that  Satan's  king- 
dom may  be  overthrown,  and  that  the  kingdom  of  glory 
may  be  hastened  ;  "  that  blessed  time,"  foretold  in  pro- 
phecy, when  "all  the  kingdoms  of  this  world  shall  become 
the  kingdoms  of  our  God,  and  of  his  Christ,"  Rev.  xi.  15. 

But,  alas  !  this  is  a  duty  awfully  neglected,  because 
we  shut  our  eyes  to  the  real  condition  of  things.  We 
are  unwilling  to  admit  the  Scripture  truth,  that  "the 
whole  world  lieth  in  wickedness,"  or  the  wicked  one,  1 
John  v.  19. 

Let  us  never  forget  that  ours  is  a  conquered  world  ; 
that  power  now  is  in  unlawful  hands ;  but  that  full  pos- 
session is  being  disputed  with  the  rebels.  Therefore  is 
it  that  we  read  in  Scripture  of  wars  and  fightings ; — of 
captains,  leaders,  and  armies ; — of  soldiers,  weapons,  and 
suits  of  armour.  Therefore  is  it  that  we  are,  as  it  were, 
enlisted  into  the  service  of  the  Captain  of  our  salvation, 
by  those  beautiful,  appropriate,  and  emphatic  words, 
which  accompany  the  signing  of  the  cross  of  Christ 
upon  our  infant  forehead  :  "  In  token  that  hereafter  wTe 
shall  not  be  ashamed  to  confess  the  faith  of  Christ  cruci- 
fied ;  and  manfully  to  fight  under  his  banner  against  sin, 
the  world,  and  the  devil :  and  to  continue  Christ's  faith- 
ful soldiers  and  servants  unto  our  life's  end."  It  is  a 
war  of  principles,  of  truth  and  error,  of  good  and  evil,  of 
light  and  darkness,  in  which  we  are  engaged. 

The  contest  has  been,  and  is,  whether  righteousness 
and  truth  shall  keep  possession  of  the  earth  ;  or  whether 
iniquity  and  error  shall  prevail.     The  field  of  battle  is 

24* 


282  THE    ENTHRONEMENT. 

the  heart  of  man.  "  The  weapons  of  our  warfare,"  says 
the  apostle,  "  are  not  carnal,  but  mighty  through  God  to 
the  pulling  down  of  strong  holds ;  casting  down  imagi- 
nations," (or  reasonings,)  "and  every  high  thing  that 
exalteth  itself  against  the  knowledge  of  God,  and  bring- 
ing into  captivity  every  thought  to  the  obedience  of 
Christ,"  2  Cor.  x.  4,  5.  What  those  weapons  are  by 
which  such  a  noble  victory  is  obtained,  the  same  apostle 
informs  us :  "  Put  on  the  whole  armour  of  God  ;  that  ye 
may  be  able  to  stand  against  the  wiles  of  the  devil ;  for 
we  wrestle  not  against  flesh  and  blood,  but  against  prin- 
cipalities, against  powers,  against  the  rulers  of  the  dark- 
nesss  of  this  world,  against  spiritual  wickedness  (or 
wicked  spirits)  in  high  places.  Stand,  therefore,  having 
your  loins  girt  about  with  truth,  and  having  on  the 
breastplate  of  righteousness ;  and  your  feet  shod  with 
the  preparation  of  the  gospel  of  peace  :  above  all,  taking 
the  shield  of  faith,  wherewith  ye  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked ;  and  take  the  helmet 
of  salvation,  and  the  sword  of  the  Spirit,  which  is  the 
word  of  God  :  praying  always  with  all  prayer  and  sup- 
plication in  the  Spirit,  and  watching  thereunto  with  all 
perseverance  and  supplication  for  all  saints,"  Eph.  vi. 

Such  is  the  armour  which  our  God  has  provided  for 
us.  It  is  a  spiritual  armour,  because  it  is  a  spiritual  war- 
fare. The  battle  is  now  waging  in  the  breast  of  every 
one  of  us,  and  ;«  being  urged  in  the  world  around  us. 
Christ  endowed  his  Church  with  his  own  Spirit,  under 
the  name  of  "  power  from  on  high,"  Luke  xxiv.  49 ; 
saying,  as  it  were,  to  his  widowed  spouse,  "  Go  in  this 
thy  might."  Under  the  dispensation  of  the  Spirit,  the 
Church  ought  to  have  obtained  greater  power  and  exten- 
sion. But  alas  !  she  has  been  unfaithful  to  her  Lord's 
parting  command,  "  Go  into  all  the  world,  and  preach 
the  Gospel  to  every  creature,"  Mark  xvi.  15.     She  has 


THE    ENTHRONEMENT.  283 

been  unfaithful  to  the  Spirit,  in  whose  power  she  was  to 
fight  all  the  battles  of  the  Lord ;  she  has  been  unfaith- 
ful to  her  own  solemn  engagements  in  the  baptismal 
covenant.  The  sad  result  testifies  against  the  Church 
of  Christ  Eighteen  centuries  have  passed  away,  and 
the  great  majority  of  the  earth's  inhabitants  are  still 
in  heathen  darkness !  Christ  has  been  greatly  disap- 
pointed of  that  fruit  which  he  might  well  have  expected 
to  reap  from  the  exertions  of  his  Church.  With  the 
fullest  justice  we  may  suppose  him  to  address  her  now, 
as  he  did  the  Church  of  Sardis,  or  of  Laodicea,  of  old, 
"  I  have  not  found  thy  works  perfect  before  God.  These 
things  saith  the  Amen,  the  faithful  and  true  Witness, 
I  know  thy  works  that  thou  art  neither  cold  nor  hot. 
I  would  that  thou  wert  cold  or  hot.  As  many  as  I  love, 
I  rebuke  and  chasten  :  be  zealous,  therefore,  and  repent," 
Rev.  iii.  14,  15.  Of  late  years,  great  exertions  have 
been  made  to  send  the  glad  tidings  of  salvation  to 
every  quarter  of  the  globe ;  but  when  compared  to  the 
amount  of  work  to  be  overtaken,  these  exertions,  valua- 
ble and  extensive  as  they  are,  appear  to  be  but  as  the 
contributions  of  a  noble  river  to  the  mighty  ocean.  It 
may  be  that  the  Lord  has  been  delaying  from  year  to 
year,  till  his  Church  should  more  effectually  discharge 
her  duty  :  or  rather  in  his  long-suffering  towards  sinners, 
has  been  allowing  them  a  protracted  space  for  repent- 
ance. Time,  however,  is  fast  rolling  on,  and  sooner  or 
later,  One  on  whose  head  are  many  crowns,  and  whose 
name  is  called  the  Word  of  God,  shall  come  forth.  The 
armies  of  heaven  shall  follow  him,  for  he  is  King  of 
kings,  and  Lord  of  lords,  Rev.  xix.  16.  "  In  that  day 
shall  there  be  one  Lord,  who  shall  be  King  over  all  the 
earth,"  Zech.  xiv.  9.  Then  shall  it  be  said,  "  God  is 
gone  up  with  a  shout,  the  Lord  with  the  sound  of  a 
trumpet.     Sing  praises  to  God,  sing  praises ;  sing  praises 


284  THE    ENTHRONEMENT. 

unto  our  King,  sing  praises.  *  For  God  is  the  King  of 
all  the  earth;  sing  ye  praises  with  understanding 
God  reigneth  over  the  heathen :  God  sitteth  upon  the 
throne  of  his  holiness,"  Psa.  xlvii.  5 — 8-  That  "  shout" 
is  an  attendant  sigu  of  the  Lord  Jesus  Christ  himself,  1 
Thess.  iv.  16.  That  "  trumpet"  is  the  sounding  of  the 
last,  the  seventh  angel,  when  the  great  voices  in  heaven 
shall  be  heard  saying,  "  the  kingdoms  of  this  world  are 
become  the  kingdoms  of  our  Lord  and  of  his  Christ, 
and  he  shall  reign  for  ever  and  ever,"  Rev.  xi.  15. 
Then  shall  be  fulfilled  the  promise  made  to  the  Virgin 
Mary  by  the  mouth  of  the  announcing  angel,  "  The 
Lord  God  shall  give  unto  him  the  throne  of  his  father 
David,"  Luke  i.  32. 

This  title  of  u  Governor  "  in  the  text,  is  expressly  ap- 
plied to  the  Lord  Jesus,  in  a  passage  which  subjoins  a 
most  remarkable  testimony  to  his  Divinity.  "And 
thou,  Bethlehem,  art  not  the  least  among  the  princes  of 
Judah  ;  for  out  of  thee  shall  come  a  Governor  that  is  to 
be  ruler  in  Israel ;  whose  goings  forth  have  been  from 
of  old,  from  everlasting."  Compare  Matt.  ii.  6,  and 
Micah  v.  2.  The  children  of  Israel  are  now  dispersed 
throughout  the  earth.  Many  days  have  they  abode 
without  a  king,  and  without  a  prince ;  but  when  the 
Governor  shall  issue  his  mandate  among  the  nations, 
and  when  he  shall  pour  upon  the  children  of  Israel  the 
Spirit  of  grace  and  of  supplications,  then  shall  they  seek 
the  Lord  their  God,  and  David  their  king,  Zech.  xii. 
10  ;  Hos.  iii.  5.  For  "  behold,  the  days  come,  saith  the 
Lord,  that  1  will  >aise  unto  David  a  righteous  Branch, 
and  a  King  shall  reign  and  prosper,  and  shall  execute 
justice  and  judgment  in  the  earth.  In  his  days  Judah 
shall  be  saved,  and  Israel  shall  dwell  safely :  and  this  is 
his  name  whereby  he  shall  be  called,  the  Lord  our 
Righteousness,"  Jer.  xxiii.  5,  6.      Then  shall  it  be 


THE    ENTHRONEMENT.  285 

said  among  the  heathen,  "  The  Lord  reigneth,"  Psa. 
xcvi.  10.  The  just  God,  even  the  Saviour  will  say, 
"  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth  ; 
for  I  am  God,  and  there  is  none  else.  I  have  sworn  by 
myself,  the  word  is  gone  out  of  my  mouth  in  righteous- 
ness, and  shall  not  return,  That  unto  me  every  knee 
shall  bow,  every  tongue  shall  swear,"  Isa.  xlv.  22,  23. 
And  it  shall  come  to  pass  that  all  nations  shall  worship 
the  king,  the  Lord  of  Hosts  ;  and  holiness  to  the  Lord 
shall  be  inscribed  on  every  earthly  thing,  Zech.  xiv. 
16,  20. 

When  we  contemplate  this  glorious  event,  what  lan- 
guage, what  prayer,  can  express  the  feelings  and  de- 
sires of  our  hearts  ?  Surely,  every  Christian  will  say 
for  himself,  "  Even  so,  come,  Lord  Jesus,  in  thy  glory. 
Reign  till  thine  enemies  be  made  thy  footstool :  and 
remember  me,  Lord,  when  thou  comest  into  thy  king- 
dom !" 


THE  UNIVERSAL  WORSHIP. 


Verse  29. — All  they  that  be  fat  upon  earth  shall  eat  and  wor- 
ship :  all  they  that  go  down  to  the  dust  shall  bow  before  him. 

Having  considered  the  vastness  and  glory  of  the  pros- 
pect, our  Lord  next  contemplates  the  reality  and  minute- 
ness of  its  accomplishment.  He  sets  before  his  mind  in- 
dividual cases,  and  particular  facts.  He  appears  to  look 
upon  this  picture  of  the  future,  as  we  do  on  a  grand  his- 
torical painting  of  the  past.  It  seems  natural  to  gaze 
with  silent  admiration  on  the  picture  as  a  whole,  then 
to  fix  the  attention  on  particular  groups,  and  testify  our 
sense  of  the  general  excellence,  by  expatiating  on  the 
truth  and  beauty  of  its  several  parts. 

Our  Lord  here  specifies  a  fact,  which  fully  proves  the 
universality  of  that  holy  worship  which  shall  pervade 
his  kingdom.  "  They  that  be  fat,  shall  eat  and  wor- 
ship." The  term  in  the  original  denotes  the  great  and 
mighty  of  this  world.  It  is  most  frequently  used  in  an 
unfavourable  sense,  in  reference  to  the  wicked.  We  un- 
derstand the  passage,  therefore,  to  signify  that  even  that 
class,  who  are  now  the  most  self-satisfied,  purse-proud, 
and  haughty,  who,  possessing  all  their  heart's  desire, 
are  too  commonly,  at  present,  despisers  of  Christ  and 
his  gospel,  shall  then  be  found  amongst  the  crowd  of 
humble  worshippers. 

To  how  many  does  the  Scripture  thus  speak  ?  "  Thou 
sayest,  I  am  rich,  and  increased  with  goods,  and  have 
need  of  nothing,"  Rev.  iii.  17.  How  often  did  our 
Lord  turn  away  from  the  great  and  rich  men  of  hi» 


THE    UNIVERSAL    WORSHIP.  287 

generation,  who  scorned  his  doctrine,  and  solace  his  mind 
with  this  reflection,  "  To  the  poor  the  gospel  is 
preached."  But  when  the  kingdom  shall  be  given  into 
the  possession  of  our  Messiah,  even  that  class  who  now 
despise,  shall  all  then  glorify  him.  "The  kings  of 
Tarshish  and  of  the  isles  shall  bring  presents  ;  and  the 
kings  of  Sheba  and  Seba  shall  offer  gifts.  Yea,  all 
kings  shall  fall  down  before  him ;  all  nations  shall  serve 
him.  And  he  shall  live,  and  to  him  shall  be  given  of 
the  gold  of  Sheba ;  prayer  also  shall  be  made  for  him 
continually,  and  daily  shall  he  be  praised,"  Psa.  lxxii. 
10,  12,  15.  It  shall  be  even  so.  Christ's  triumph  shall 
be  complete.  His  worship  shall  be  universal ;  even  the 
"  fat "  shall  despise  their  former  dainties,  and  shall 
"eat"  with  delight  what  Christ  has  prepared.  They 
shall  no  longer  refuse  the  bread  of  life,  but  will  esteem 
it  better  than  the  honey  or  the  honeycomb. 

But  there  is  another  point  to  be  specially  noted  in  the 
great  picture.  So  minutely  and  fully  shall  the  word  of 
God  be  fulfilled,  so  universally  shall  Christ  be  honoured, 
that  also  "  all  they  that  go  down  to  the  dust  shall  wor- 
ship before  him."  We  understand  not  this  phrase  to 
mean  simply  all  those  who  die,  but  to  refer  to  that  class 
of  whose  death  little  more  is  generally  noted,  than  that 
they  go  down  to  the  grave.  This  is  a  delicate  and  ap- 
propriate phrase,  when  speaking  with  reference  to  those 
human  beings  who  lead  an  unnoticed,  animal  existence; 
who  pass  away  as  though  they  had  never  been,  and 
whose  souls  are  not  numbered  with  the  redeemed.  It  is 
sufficiently  expressive.  It  is  remarkably  descriptive.  It 
comprehends  all  that  we  feel  disposed  to  say  regarding 
them,  "  They  go  down  to  the  dust."  God's  people  lie 
down  to  sleep— the  others  descend  to  the  dust.  Though 
it  be  true  that  the  bodies  of  both  classes  alike  moulder  in 


'^88  THE    UNIVERSAL    WORSHIP. 

the  tomb,  yet  the  mind  naturally  describes  them  by  that 
particular  which  is  most  characteristic  of  each. 

We  understand,  then,  the  whole  verse  to  speak  of  the 
two  great  classes,  the  rich  and  tjie  poor ;  and  to  signify 
that  the  people  shall  be  all  righteous  in  the  kingdom  of 
Christ, — thai  from  the  least  even  to  the  greatest,  all 
shall  know  the  Lord.  That  no  doubt  of  the  certainty 
and  universality  of  this  fact  may  exist,  it  is  stated  in  this 
definite  and  double  form,  that  all  the  great  and  fat  ones 
of  the  earth,  and  all  the  ignoble  poor  who  now  die,  and 
are  as  unnoticed  and  valueless,  in  worldly  estimation, 
as  the  dust,  shall  then  bow  the  knee,  the  head,  the 
heart,  in  living,  dutiful  submission  to  Jesus  of  Nazareth, 
when  he  stands  forth  crowned  King  of  kings,  and  Lord 
of  lords. 

It  is  not  asserted  that  all  of  each  of  these  two  classes 
who  ever  lived  on  earth,  shall  then  be  raised  out  of  their 
graves,  and  become  the  true  servants  of  the  Saviour. 
No,  some  shall  have  no  part  in  the  first  resurrection, 
Rev.  xx.  6.  They  shall  lie  in  their  graves,  till  the 
trumpet  of  the  last  judgment  summon  them  to  render 
an  account  of  the  deeds  done  in  the  body.  There  is  no 
repentance  in  the  grave.  No  purgation  of  souls  in  the 
other  world.  As  the  tree  falleth,  so  it  must  lie.  As  life 
left  them,  so  judgment  shall  find  them.  They  who  are 
unholy,  shall  then  be  unholy  still. 

There  is  indeed,  however,  a  solemn  period  in  the  his- 
tory of  these  individuals,  in  which  they  shall  bow  the 
knee  before  their  once  despised  Lord.  In  the  morning 
of  the  resurrection,  when  all  that  are  in  their  graves 
shall  hear  his  voice,  and  arise  to  receive  his  judgment, 
the  unbelieving  shall  fall  upon  their  knees  in  fear  and 
consternation.  The  rich  and  the  poor,  in  one  undis- 
tinguished company,  brought  back  from  the  chambers 
of  death,  shall  behold  Him  who  was  crucified  on  the 


THE    UNIVERSAL    WORSHIP.  289 

cross,  crowned,  and  sitting  on  the  throne  of  universal 
empire.  "  Every  eye  shall  see  him  ;"  not  a  single  hu- 
man being  that  has  lived  on  the  earth  shall  be  absent. 
Jew  and  Gentile,  Barbarian,  Scythian,  bond  and  free, 
Christian  and  heathen,  all  shall  be  summoned  to  appear 
before  the  judgment-seat  of  Christ.  "  And  they  also, 
which  pierced  him,"  the  judges  and  officers,  the  soldiers 
and  people.  Jews  and  Romans,  who  were  the  active  in- 
struments of  his.  death,  shall  behold  him.  Annas  and 
Caiaphas,  Herod  and  Pontius  Pilate,  with  the  Scribes 
and  Pharisees,  and  all  that  crowd  of  citizens  and  stran- 
gers, who  took  delight  in  his  condemnation,  and  wTere 
spectators  of  his  crucifixion  on  the  mount  of  Calvary, 
shall  behold  the  Saviour  in  his  glory.  Of  the  certainty 
of  this,  he  himself  assured  his  judges  :  "  Hereafter  shall 
ye  see  the  Son  of  man  sitting  on  the  right  hand  of 
power,  and  coming  in  the  clouds  of  heaven,"  Matt, 
xxvi.  64.  All  those  professing  Christians  also,  who 
have  pierced  the  Redeemer  by  their  sins,  and  unrepented 
backslidings,  "  wounding  him  in  the  house  of  his 
friends,"  Zech.  xiii.  6  ;  and  all  those  to  whom  the  gos- 
pel of  the  pierced  Surety  came,  but  who  denied  the 
Lord  that  bought  them,  2  Pet.  ii.  1,  shall  be  summoned 
thither.  "  And  all  kindreds  of  the  earth,"  who  are  then 
alive,  and  not  prepared  for  his  appearing,  shall  see  him 
robed  in  majesty,  and  "shall  wail  because  of  him. 
Even  so.  Amen,"  Rev.  i.  7.  "  At  the  name  of  Jesus 
every  knee  shall  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ;  and  every  tongue 
shall  confess  that  Jesus  Christ  is  Lord,  to  the  glory  of 
God  the  Father,"  Phil.  ii.  10,  11. 

But  this  passage  in  the  psalm  before  us  speaks  of  the 
homage  of  love,  and  not  the  prostration  of  terror.  The 
"  fat,"  the  rich  and  great  men,  shall,  at  that  period,  be- 
come one  with  the  meek,  ver.  26.     They  shall  eat  of  the 

25 


290  THE    UNIVERSAL    WORSHIP. 

banquet  of  good  things,  which  God  has  prepared  for 
them  that  love  him,  and  they  shall  worship  the  King, 
the  Lord  of  hosts,  Zech.  xiv.  16.  And  "  all  they  that 
go  down  to  the  dust,"  shall  gratefully  bow  before  him. 
This  verse,  then,  must  be  understood  to  allude  to  those 
only,  who  shall  be  living  on  the  earth  when  the  Messiah 
reigns.  At  present,  men  are  divided  into  two  classes,  the 
rich  and  the  poor.  Scripture  does  not  assert  that  all  the 
former  reject  the  Saviour,  or  all  the  latter  receive  his  gos- 
pel. This  is  far  from  being  the  case.  Many  of  both 
classes  are  now  walking  in  holy  obedience  to  his  will, 
and  many  in  disobedience.  Such  is  the  case  with  indi- 
viduals, but  in  reference  to  the  classes  it  is  different. 
Those  who  are  satisfied  with  their  worldly  portion,  have 
always  been  distinguished,  as  a  body,  by  their  opposition 
to  the  humiliating  doctrines  of  the  cross  :  "  For  ye  see 
your  calling,  brethren,  how  that  not  many  wise  men  af- 
ter the  flesh,  not  many  mighty,  not  many  noble  are 
called,"  1  Cor.  i.  26.  While  in  every  age  of  the  church, 
the  poor,  as  a  class,  have  been,  and  are,  distinguished  by 
their  attachment  and  devotedness  to  the  Saviour's  cause. 
In  the  kingdom  of  the  Messiah,  however,  both  classes 
shall  be  eager  to  confess  his  name,  and  serve  his  cause. 
The  rich  and  the  poor  shall  meet  together  in  love  to  one 
common  Lord,  in  fealty  to  one  acknowledged  Sovereign. 
"  The  people  shall  be  all  righteous,"  Isa.  lx.  21.  "  Many 
nations  shall  say,  Come  ye,  and  let  us  go  up  to  the  moun- 
tain of  the  Lord  ;  he  will  teach  us  of  his  ways,  and  wTe 
will  walk  in  his  paths.  Nation  shall  not  lift  up  sword 
against  nation,  neither  shall  they  learn  war  any  more," 
Isa.  ii.  2 — 4.  The  wild  beasts  of  the  forest  shall  be 
changed  from  the  ferocity  of  their  natures ;  "  They  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain,  for  the 
earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sea,"  Isa.  xi.  9  ;  Hab.  ii.  14.     "  And 


THE    UNIVERSAL    WORSHIP.  291 

they  shall  teach  no  more  every  man  his  neighbour,  and 
every  man  his  brother,  saying,  Know  the  Lord;  for 
they  shall  all  know  me,  from  the  least  of  them  unto  the 
greatest  of  them,"  Jer.  xxxi.  34;  Heb.  viii.  11.  "All 
nations  shall  call  him  blessed.  Blessed  be  the  Lord  God, 
the  God  of  Israel,  who  only  doeth  wondrous  things. 
And  blessed  be  his  glorious  name  for  ever  ;  and  let  the 
whole  earth  be  filled  with  his  glory.  Amen  and  amen," 
Psa.  lxxii.  17—19. 


THE   AUTHOR   OF   THE   FAITH. 


Verse  29. — And  none  can  keep  alive  his  own  soul:  or,  And  no 
man  hath  quickened  his  own  soul. — Prayer-book  version.* 

When  our  blessed  Lord  surveyed  the  picture  of  future 
glory,  which  was  placed  before  him  in  vision  upon  the 
cross,  and,  as  it  were,  beheld  the  earth  peopled  with  its 
righteous  inhabitants,  he  instantly  remarks,  that  notwith- 
standing the  holiness  of  their  perfect  and  blessed  con- 
dition, they  shall  be  as  much  dependent  on  the  Author 
of  life,  as  they  were  in  their  fallen  state.  None  of  them, 
even  in  that  most  favourable  position,  can  quicken  his 
soul,  or  maintain  its  pious  frames,  and  feelings,  one  in- 
stant apart  from  Christ.  Clusters  of  ripe  grapes  may 
hang  abundantly  on  these  righteous  branches,  but  still 
they  are  only  branches.  The  true  Vine  must  have  all 
the  glory ! 

Such  seems  to  be  the  signification  which  may,  we  trust 
not  incorrectly,  be  attached  to  this  passage.  It  is  good 
at  all  times  to  be  reminded  of  the  grand  and  important 
truth  that  Christ  is  our  life,  Col.  iii.  4 ;  John  xiv.  6  ;  and 

*  The  brevity  of  the  original,  (only  three  words,)  in  this  place,  occa- 
sions ambiguity  of  meaning,  and  difference  of  explanation.  Some  un- 
derstand them  to  be  simply  expletive  of  the  preceding  truth,  that  men 
go  down  to  the  dust,  and  that  none  of  them  can  prevent  the  stroke  of 
the  last  enemy.  On  the  various  opinions  of  the  learned,  it  is  not  suitable 
to  our  present  purpose  to  enlarge.  There  seems  to  be  no  adequate  reason, 
why  our  own  excellent  translation,  or  that  of  Cranmer's  Bible,  retained 
in  the  Book  of  Common  Prayer,  should  not  be  adhered  to.  We  humbly 
conceive  that  this  passage  contains  a  statement  of  vitally  important 
truth,  ih  an  important  connexion. 


THE    AUTHOR    OF    THE    FAITH.  293 

that  in  him  alone  are  given  to  us  the  things  that  pertain 
unto  life  and  godliness,  2  Pet.  i.  3.  And  it  is  especially 
suitable  and  right,  when  pencilling  before  our  ravished 
eyes  this  bright  picture  of  the  earth  changed  into  a  para- 
dise, that  there  should  be  written  underneath,  as  a  motto 
for  our  instruction,  when  contemplating  these  happy  chil- 
dren of  the  second,  the  living,  Adam,  and  as  an  appro- 
priate lesson  and  warning  to  themselves,  as  descendants 
of  the  first,  the  fallen,  Adam,  "  No  man  hath  quickened, 
or  can  keep  alive,  his  own  soul." 

Christ,  by  his  Spirit,  is  the  alone  author  of  the  faith, 
the  only  preserver  of  the  soul's  piety  and  peace.  The 
purest,  and  highest,  act  of  our  earthly  communion,  is,  in 
itself,  and  as  far  as  our  power  extends,  a  transitory  emo- 
tion, an  evanescent  feeling.  We  lie  down  at  night  in  a 
calm  and  heavenly  frame,  and  we  awake  in  the  morn- 
ing heavy  in  spirit,  and  earthly  in  our  desires.  We  re- 
tire to  rest,  mourning  that  we  are  not  more  holy,  and  we 
rise  up  blessing  and  praising  God  for  that  precious  blood- 
shedding,  which  cleanseth  from  all  sin.  So  changeable 
is  even  the  best  Christian  in  himself.  Our  first  father 
was  so.  Even  in  paradise,  "  very  good,"  as  he  was  pro- 
nounced to  be,  by  his  Creator,  he  could  not  keep  alive 
his  own  soul.  Like  him,  we  are  ever  changing,  not  wil- 
fully, but  unavoidably.  When  the  new  heavens  and 
earth,  however,  are  established,  the  inhabitants  shall  no 
longer  be  annoyed  by  the  intrusions  of  self,  with  its  sins, 
its  weaknesses,  and  pride.  The  blessed  truth  that  Christ 
alone  is  their  life,  shall  not  only  be  their  strength  and 
safety,  but  also  their  highest  happiness  and  glory.  The 
grace  of  Christ  which  did  all  for  them  in  time,  shall  still 
do  all  for  them  in  eternity.  Salvation  from  first  to  last 
is  all  of  grace.  When  the  Head-stone  shall  be  brought 
forth,  there  shall  be  shoutings  of  Grace,  grace  unto  it, 
Zech.  iv.  7. 

25* 


294  THE    AUTHCR    OF    THE    FAITH. 

In  the  "  new  creation,"  into  which  all  those,  who  have 
been  introduced  spiritually  by  Christ's  reigning  in  the 
soul,  shall  be  admitted  actually  and  bodily  by  his  reign- 
ing in  the  earth,  all  the  redeemed,  shining  like  stars  in 
the  firmament  of  heaven,  shall  revolve  round  the  Sun 
of  Righteousness,  and  reflect  his  pure,  life-giving,  and 
eternal,  light.  He  is  the  centre  of  life,  and  light,  and 
gladness.  As  the  material  sun  is  to  our  world,  so  is 
Christ  to  the  redeemed  creation.  He  raised  us  from  the 
ruins  of  the  fall.  He  quickened  us  by  his  Spirit,  from 
the  death  of  sin,  unto  the  life  of  righteousness.  He  in- 
spired the  first  desire  after  salvation.  He  inclined  our 
hearts  to  pray.  He  taught  us  to  abhor  sin.  He  opened 
our  understandings  to  understand  the  Scriptures.  He 
blessed  to  us  the  various  means  of  grace.  He  put  love 
for  the  brethren  into  our  hearts.  He  enabled  us  to  take 
sweet  counsel  together.  He  strengthened  us  to  resist  the 
temptations  of  the  world,  the  flesh,  and  the  devil.  He 
delivered  us  from  dangerous  trials.  He  encouraged  us 
to  persevere.  He  armed  us  for  the  fight.  He  made  us 
more  than  conquerors.  He  animated  our  hopes.  He 
dispelled  our  fears.  He  cheered  our  drooping  faith.  He 
restored  our  wavering  souls.  He  enabled  us  to  endure 
scorn  and  opposition.  He  supported  us  along  the  jour- 
ney of  life.  He  solaced  and  enlivened  the  bed  of  death. 
From  the  cradle  to  the  grave  every  mercy  is  his  gift, 
every  good  thought  his  suggestion,  every  charitable  deed 
his  operation.  To  him  be  all  the  glory!  The  Holy 
Ghost,  who  is*  the  mighty  worker  in  all  these,  is  his  Spi- 
rit. He  acts  by  his  direction,  according  to  his  will,  and 
with  his  purchased  blessings.  The  Spirit  gives  nothing, 
but  what  belongs  to  Christ.  The  Spirit  promises  no- 
thing, but  what  Christ  has  spoken.  The  Spirit  accom- 
plishes nothing,  but  what  is  to  carry  on  the  work  of 
Christ  in  our  scrjls. 


THE    AUTHOR    OF    THE    FAITH.  295 

It  was  God,  in  Christ,  that  came  near  to  man  in  time 
and  so  it  is  man,  in  Christ,  that  is  brought  near  to  God 
throughout  eternity.  "  In  him  dwelleth  all  the  fulness 
of  the  Godhead  bodily,"  Col.  ii.  9.  "It  pleased  the  Fa- 
ther that  in  him  should  all  fulness  dwell,"  Col.  i.  19.  In 
him  "are  hid  all  the  treasures  of  wisdom  and  know- 
ledge."— "  And  ye  are  complete  in  him,  who  is  the  head 
of  all  principality  and  power,"  Col.  ii.  3,  10.  When  sin 
shut  up  the  fountains  of  heaven  from  man,  Christ  opened 
them  again  to  him,  in  himself.  When  the  sinner  was 
banished  from  paradise,  Christ  obtained  admission  for 
him  by  his  blood.  The  outraged  law  he  magnified,  and 
made  honourable.  The  justice  of  God  he  satisfied,  to 
the  very  uttermost.  Man's  name  he  took ;  man's  debts 
he  paid ;  man's  death  he  died ;  man's  deliverance  he 
effected.  All  glory  to  the  Surety  !  From  him  our  hopes 
begin ;  in  him  our  all  is  centred ;  on  him  our  eternity 
of  bliss  depends ! 

Beware,  then,  O  Christian,  beware  of  self-confidence. 
Hold  fast  the  head,  even  Christ,  and  let  nothing  beguile 
you  from  him,  CoL  ii.  18, 19.  The  least  thought  of  your 
own  progress  in  virtue  may  open  the  fatal  door  of  depart- 
ure. Good-self  is  as  dangerous  to  the  Christian,  to  lead 
him  away  from  Christ,  as  formerly  bad-self  was  to  keep 
him  back  from  approaching  him.  Even  at  the  very  mo- 
ment of  your  thanking  God  for  those  gracious  changes, 
which  he  has  wrought  in  you,  and  are  concluding  that 
now  you  shall  not  quickly  fall,  Satan  may  be  secretly 
gaining  an  advantage  over  you.  To  defeat  and  coun- 
teract this,  God  may  see  it  needful  to  send  an  afflicting 
providence.  Learn  this  lesson  from  the  experience  of 
the  psalmist.  Hear  how  he  declares  in  his  spiritual 
prosperity,  that  he  shall  never  be  moved,  and  thanks 
God,  saying,  "  Lord,  by  thy  favour  thou  hast  made  my 
mountain  to  stand  strong."    In  this  thanksgiving,  not  a 


296  THE    AUTHOR    OF    THE    FAITH. 

word  occurs,  but  what  every  Christian  would  desire  to 
be  enabled  to  use.  But  perhaps  the  great  Searcher  of 
hearts  perceived  that  the  psalmist  trusted  more  in  his 
own  mountain  that  stood,  than  in  that  favour  which 
made  it  strong.  Therefore  it  became  necessary  to  the 
welfare  of  Da  via  s  soul,  that  this  weed  of  sin  should  not 
be  allowed  to  grow,  and  that  a  blast  should  nip  its  ear- 
liest bud.  He  informs  us  that  this  was  the  case :  for  he 
immediately  adds,  "  Thou  didst  hide  thy  face,  and  I  was 
troubled,"  Psa.  xxx.  6,  7.  Tempt  not  the  Lord,  then,  O 
Christian,  to  deal  thus  with  your  soul.  Keep  your  heart 
free  for  Christ ;  love  him  supremely  ;  trust  in  him  per- 
petually ;  draw  all  your  supplies  from  his  fulness.  In 
life  and  death,  in  time  and  in  eternity,  lean  on  Christ, 
and  say,  ■  Not  unto  me,  Lord,  not  unto  me,  but  unto  thy 
name  be  the  glory,"  Psa.  cxv.  1. 

Be  humble,  watchful,  and  prayerful.  Remember  that 
the  Saviour  said,  "  Without  me  ye  can  do  nothing," 
John  xv.  5  ;  and  be  assured  that  apart  from  him  you 
are  nothing.  The  supply  of  the  Spirit  of  Jesus,  is  abso- 
lutely necessary  to  the  most  advanced  Christian,  every 
moment  of  his  existence.  In  heaven  itself,  his  language 
shall  still  be,  as  before, 

"  Hangs  my  helpless  soul  on  thee." 

Blessed  helplessness,  that  makes  us  lie  in  the  bosom  of 
the  Saviour  !  This  is  the  heaven  of  heaven  ;  and,  in 
proportion  as  we  are  enabled  to  realize  it  now  by  the 
Spirit,  it  is  heaven  on  earth  ! 

"  Thou,  O  Christ,  art  all  I  want, 
All  my  help  from  thee  I  bring." 

The  angels  stand  not,  by  their  own  inherent  excellence. 
They  depend  on  God  for  their  support  in  holy  adoration, 
as  well  as  in  activity  of  existence.     And  I  would  not, 


THE    AUTHC.1    OF    THE    FAITH.  297 

may  the  Christian  say,  I  would  not  choose  to  have  life, 
grace,  strength,  in  myself,  but  all  in  Christ  my  Lord.  I 
am  content  to  be  nothing,  through  all  eternity,  but  what 
Jesus  makes  me.  I  can  afford  to  lose  all  things,  even 
the  idol  self,  since  God  shall  be  my  all  in  all.  I  rejoice 
to  be  humbled  while  on  earth,  by  the  recollection  that  J 
can  do  nothing  good  of  myself,  and  that  God  alone  hath 
wrought  all  my  works  in  me,  Isa.  xxvi.  12.  I  rejoice  to 
know  that  even  in  the  perfect  state  of  glory,  no  man  can 
quicken,  or  keep  alive,  his  own  soul ;  for  these  truths 
will  ever  constrain  me  to  keep  close  to  my  head  and 
Saviour,  to  abide  in  him  as  my  life,  John  xv.  4 ;  my 
temple,  Rev.  xxi.  22  ;  the  everlasting  hiding  \>)w>  of  my 
soul,  and  eternal  fountain  of  my  bliss  ! 


THE    SEED 


Verse  30. — A  seed  shall  serve  /nm;  it  shall  be  accounted  to  ike 
Lord  for  a  generation. 

The  unwillingness  of  man  by  nature,  and  his  conse- 
quent inability,  to  serve  the  Lord,  are  truths  plainly  and 
unequivocally  taught  in  holy  Scripture,  Rom.  iii.  9,  12  ; 
viii.  7,  8 ;  John  v.  40.  Unless,  then,  the  Lord  should 
interpose,  there  could  not  be  found  in  any  human  breast, 
a  single  good  thought  or  desire  towards  God,  Rom.  ix. 
29.  Satan  would  consequently  enjoy  a  full  triumph  ; 
the  whole  human  race,  without  exception,  would  be  his 
active  and  willing  instruments  against  the  God  that 
made  them.  But  the  Lord  Immanuel  has  declared  that 
it  shall  not  be  so.  Christ,  as  it  were,  looked  down  from 
heaven,  and  said,  "  I  will  enter  the  rebels'  camp,  and 
bring  back  many  to  their  allegiance.  The  traitor  shall 
not  possess  all  for  his  own.  On  God's  own  earth  a  peo- 
ple shall  serve  him,  and  disown  the  usurper."  Thus 
spake  God's  champion.  He  laid  aside  his  glory,  assumed 
the  human  form,  and  came  into  the  very  midst  of  his 
enemies.  They  surrounded  him  on  every  side ;  he  was 
seized,  condemned,  and  executed.  In  his  dying  mo- 
ments, they  exulted  over  him  as  vanquished  ;  but  even 
then  he  triumphed  in  spirit  over  his  foes,  asserted  that 
his  object  of  turning  many  to  God  could  not  be  baffled, 
and  cheered  his  departing  soul  with  this  assurance :  "  A 
seed  shall  serve  him." 

This  figurative  expression  signifies  Christ  and  his 
people,  who  yield  true  obedience  to  God.  They  are 
called  by  this  name  in  a  spiritual  and  figurative,  but  most 


THE    SEED.  299 

appropriate  sense.  The  idea  is  taken  from  the  operations 
of  the  husbandman,  who  carefully  reserves  every  year  a 
portion  of  his  grain  for  seed.  Though  it  be  small,  com- 
pared with  all  the  produce  of  his  harvest,  yet  he  prizes  it 
very  highly,  and  estimates  it  by  the  value  of  the  whole 
crop  it  may  yield  in  the  succeeding  autumn.  Nor  does 
he  look  only  to  the  quantity,  he  pays  particular  regard  to 
the  quality  of  his  seed.  He  reserves  only  the  best :  nay, 
he  will  put  away  his  own,  if  spoiled,  that  he  may  pro- 
cure better.  The  very  smallest  quantity  of  really  good 
seed,  is  to  him  an  object  of  great  desire  ;  and  if,  by  griev- 
ous failure  of  crops,  he  should  be  able  to  procure  only  a 
single  grain,  yet  would  he  accept  it  thankfully,  preserve 
it  carefully,  and  plant  it  in  the  most  favourable  soil. 
Such  is  the  source  from  which  this  metaphor  is  taken. 
The  good  seed  of  human  nature,  which  God  planted, 
became  corrupted  in  the  earth ;  it  failed  to  yield  the  re- 
turn of  righteousness.  God  looked  over  the  successive 
generations  of  men,  but  found  not  even  a  single  individ- 
ual among  them  all,  whom  He  could  reserve  as  the  new 
root,  or  seed,  of  another  and  a  righteous  succession.  At 
last  one  man  was  found, — one  only  man,  perfect,  and 
without  spot ;  one  single  grain  of  human  nature  was 
obtained,  and  God  took  that,  nourished  it  carefully,  and 
planted  it  in  a  fruitful  soil.  That  one  grain  was  Jesus 
Christ.  He  was  exactly  such  as  the  Holy  God  had  long 
been  looking  for.  He  was  wholly  a  good  seed.  He 
spake  of  himself,  and  said,  "  Except  a  corn  of  wheat  fall 
into  the  ground  and  die,  it  abideth  ilone :  but  if  it  die,  it 
bringeth  forth  much  fruit,"  John  xii.  24.  Accordingly, 
as  the  one  grain  of  pure  wheat,  He  was  laid  in  the  earth ; 
in  due  time  he  sprang  forth,  and  became  the  fruitful 
source  of  a  new  and  imperishable  seed.  He  is  therefore 
emphatically  denominated  "  the  seed."  As  such,  he 
was  promised  to  our  disconsolate  parents  in  the  garden 


300 


THE    SEED. 


of  Eden,  Gen.  iii.  15.  Under  the  same  name,  also,  he 
was  promised  to  Abraham,  the  Father  pf  the  faithful, 
Gal.  iii.  16.  And  in  the  fulness  of  time  this  promise  was 
fulfilled.  Woman,  who  was  first  in  the  transgression, 
was  the  first  to  obtain  the  promise,  Luke  i.  28.  God 
sent  forth  his  Son,  made  of  a  woman,  Gal.  iv.  4;  Isa.  vii* 
14.  And  this  seed  of  the  woman  became  the  stock  and 
source  of  a  new  and  holy  race.  These,  after  him, 
are  called  the  seed.  They  receive  their  life  from  him, 
their  new  nature,  and  their  new  name.  Yet  in  every 
age  hitherto,  they  have  been  only  as  a  seed,  as  a  hand- 
ful in  the  earth.  But  they  are  the  seed  whom  the  Lord 
hath  blessed.  As  the  various  generations  come  and  de- 
part, the  Great  Husbandman,  through  the  seed  of  the 
woman,  reserves  a  seed  to  himself  from  amongst  them. 
They  are  spoken  of  in  this  verse :  "  a  seed  shall  serve 
him." 

The  latter  clause  informs  us  M  that  it  shall  be  accounted 
to  the  Lord  for  a  generation."  It  seems,  from  this  ex- 
pression, considered  as  referring  to  the  Almighty  Father, 
as  if  God  were  waiting  to  find  an  entire  generation  on 
the  earth,  living  wholly  to  his  service.  Every  earthly 
father  desires,  when  surrounded  by  his  family,  to  behold 
them  all  loving,  all  obeying  him.  God  seeks  this  from 
his  human  family.  What  a  happy  scene  would  it  pre- 
sent !  What  a  subject  for  prayer  does  it  furnish  !  Had 
all  the  people  of  Enoch's  generation  walked  with  God,  as 
he  did,  they  might  all  have  been  translated  with  him  to 
the  regions  of  joy  !  Blessed  termination  to  this  sin-sor- 
rowing world  ! 

But  there  is  another,  and  a  more  appropriate  sense  in 
which  we  should  understand  these  words,  namely,  in 
reference  to  God  the  Son.  The  term  "  generation"  may 
be  regarded  as  synonymous  with  "  posterity,"  and  the 
whole  verse  taken  as  an  instructive  reply  to  the  query  of 


THE    SEED.  301 

the  prophet,  when,  having  stated  that  Christ  was  cut  off 
out  of  the  land  of  the  living,  he  inquires,  "  Who  shall  de- 
clare his  generation  ?"  Isa.  liii.  8 ;  that  is,  his  posterity. 
Answer,  "  A  seed  shall  serve  him,  it  shall  be  accounted 
to  the  Lord  for  a  posterity." 

To  die  childless,  having  no  descendant  to  carry  down 
their  name  to  future  periods,  was  considered  as  a  great 
curse  by  the  ancient  Hebrews.  A  father  was  considered 
by  them  to  live  in  his  children,  and  to  prolong  his  days 
in  those  of  his  descendants.  But  if  he  left  none  behind 
him,  his  existence  appeared  to  them  to  be  blotted  out, 
and  to  become  as  if  it  had  never  been.  The  Jews, 
therefore,  have  always  been  remarkable  for  their  gene- 
alogies and  their  posterities  ;  the  fathers  looking  forward 
to  their  descendants,  and  the  children  looking  back  to 
their  progenitors.  Our  Lord  himself  is  an  instance  of 
the  latter.  Two  Evangelists  have  been  careful  to  re- 
cord the  pedigree  of  the  Saviour.  Those  two  chapters, 
the  first  of  Matthew,  and  the  third  of  Luke,  are  more 
important  than  is  generally  allowed.  They  prove,  re- 
spectively, that  Joseph  and  Mary  were  the  lineal  de- 
scendants of  King  David ;  and  that  therefore  in  the 
adopted  son  of  the  one,  and  true  son  of  the  other,  the 
two  royal  lines,  from  Solomon  and  Nathan,  centred  and 
terminated.  He  who  was  born  of  Mary  had  a  right  by 
birth,  according  to  the  flesh,  to  sit  upon  the  throne  of  Is- 
rael. Had  the  crown  not  departed  from  Judah,  it  must 
have  rested  by  descent  on  the  head  of  Jesus  of  Naza- 
reth. He  died,  however,  and  left  no  posterity.  The 
lineal  descent  therefore  became  extinct  in  him.  But  He 
lives  again,  and  will  return  to  reign.  No  one,  conse- 
quently, has  any  legal  claim  to  sit  upon  the  throne  of 
David  but  himself.  "  Thus  saith  the  Lord  God,  Remove 
the  diadem,  and  take  off  the  crown,  until  He  come 
whose  right  it   is :  and  I  will  give  it  him,"  Ezek. 

26 


302  the  see:). 

xxi.  26.  Shall  Christ,  then,  possess  no  name  in  the 
earth  ?  Shall  he  who  died  for  us,  be  as  though  he  had 
never  been  ?  By  no  means.  His  very  death  shall  be 
the  source  from  whence  a  numerous  seed  shall  spring. 
"  If  it  die,  it  bringeth  forth  much  fruit."  "  He  shall 
see  his  seed  :  he  shall  prolong  his  days,"  Isa.  liii.  10. 
"  A  seed  shall  serve  him,  it  shall  be  accounted  to  him  for 
a  posterity."  The  children  of  the  flesh  are  not  counted 
for  the  seed,  but  the  children  of  the  promise,  Rom.  ix. 
8 ;  Gal.  iii.  26 — 29.  As  a  man  he  has  no  descendants 
to  represent  him  in  the  earth  ;  but  as  the  second  Adam, 
he  has,  among  all  nations  and  languages,  a  seed  given 
him  by  God  the  Father,  who  shall  transmit  his  name  to 
the  end  of  time.  The  seed  of  Christ  are  a  spiritual  pos- 
terity. They  derive  their  birth  from  the  travail  of 
Christ's  soul.  The  Father  comforted  him  by  the  assu 
ranee  that  he  should  see  the  fruit  thereof,  and  be  satis- 
fied, Isa.  liii.  11.  Christ  the  seed  is  also  the  word.  And 
it  is  by  the  incorruptible  seed  of  the  word  that  we  are 
born  again,  1  Pet.  i.  2,  &  Those  who  believe  the 
word,  that  is,  have  the  seed  of  eternal  truth  sown  in  their 
hearts,  are  the  sons  of  God,  John  i.  13.  This  enables 
us  to  understand  how  the  Old  Testament  believers  are 
one  with  Christians  because  Christ,  in  the  form  of  the 
Word,  was  preached  unto  them,  and  thus  proved  a  seed 
of  life  to  their  souls,  as  weU  as  unto  ours,  Heb.  iv.  2 ; 
Gal.  iii.  8  ;  John  viii.  56  \  Luke  viii.  11.  By  believing 
the  word,  we  become  the-  children  of  God,  under  the 
form  of  adoption.  Christ  is  the  true  Son,  we  are  adopted 
sons  through  him.  He  who  was  born  of*  the  Virgin 
Mary,  thereby  became  the  adopted  son  of  his  earthly  Fa- 
ther :  and  we  who  are  born  of  the  travail  of  Christ's  souL 
that  is,  born  of  his  Spirit,  thereby  become  the  adopted 
children  of  our  heavenly  Father..  As  Christ's  claim  to 
Joseph's    special    care,   kindness,,  and    protection,    lay 


THE    SEED.  303 

through  Mary ;  so  our  title  to  the  special  love,  and  bless- 
ing,  and  protection,  of  our  heavenly  Father,  lies  through 
Christ.  We  first  belong  to  him;  and  then  in  and 
through  him  we  belong  to  God.  Therefore  he  says, 
"  Tell  my  brethren,  1  ascend  to  my  Father  and  your 
Father,  and  to  my  God  and  your  God."  He  does  not 
say,  to  your  Father  and  my  Father,  and  to  your  God 
and  my  God,  but  "  to  my  Father  and  your  Father,  and 
to  my  God  and  your  God,"  John  xx.  17.  Therefore  he 
elsewhere  calls  them  his  children.  "  Behold,  I  and  the 
children  wThich  God  hath  given  me,"  Heb.  ii.  13 ;  Isa. 
viii.  18.  With  full  confidence,  therefore,  that  they 
should  all  be  given  to  him,  the  Saviour  resigned  himself 
to  death  upon  the  cross.  He  left  no  name  behind  him 
in  a  posterity,  but  he  knew  that  his  name  and  his  seed 
should  endure  for  ever.  Psa.  lxxii.  17;  lxxxix.  36. 
He  beheld  around  him  an  infuriated  multitude,  whose 
hearts  were  set  on  his  destruction,  and  who  hated  both 
him  and  his  Father ;  but  he  consoled  his  dying  spirit 
with  this  comforting  consideration,  "  a  seed  shall  serve 
him  ;"  my  children  shall  yield  due  homage  to  my  Fa- 
ther ;  they  shall  take  delight  in  the  performance  of  his 
commandments  ;  "  for,  from  the  rising  of  the  sun,  even 
unto  the  going  down  of  the  same,  my  name  shall  be 
great  among  the  Gentiles ;  and  in  every  place  incense 
shall  be  offered  unto  my  name,  and  a  pure  offering: 
for  my  name  shall  be  great  among  the  heathen,"  Mai. 
i.  11. 

i:  Service,"  willing,  active,  unremitting  "  service"  is 
the  characteristic  of  Christ's  seed.  Mere  professors  are 
contented  to  express  their  gratitude  and  love  by  words, 
the  true  seed  seek  to  prove  it  by  their  lives.  To  pro- 
mote God's  glory,  to  extend  the  knowledge  of  the  gospel, 
and  to  testify  their  love  to  the  souls,  by  doing  good  to 
the  bodies,  of  their  fellow-men,  are  the  great  objects  for 


304  THE    SEED. 

which  they  live.  Their  meat  and  drink  is  to  do  the 
will  of  God.  The  conclusion  of  our  General  Thanks- 
giving expresses  the  full  desire  of  their  hearts,  "  Give 
us,  we  beseech  Thee,  such  a  due  sense  of  all  thy  mer- 
cies, that  our  hearts  may  be  unfeignedly  thankful,  and 
that  we  may  show  forth  thy  praise  not  only  with  our 
lips,  but  in  our  lives,  by  giving  up  ourselves  to  thy  ser- 
vice, and  by  walking  before  thee  in  holiness  and 
righteousness  all  our  days :  through  Jesus  Christ  our 
Lord." 

Reader,  is  this  prayer  the  true  utterance  of  your  in- 
most soul  ?  Do  you  not  only  offer,  do  you  endeavour 
to  perform  it  ?  Are  you  accustomed  to  serious  self-ex- 
amination on  the  momentous  question  of  your  daily  ser 
vice  ?  Every  wish  is  a  prayer,  every  action  is  an  obla- 
tion, at  some  shrine  or  other ;  every  day  of  your  life 
pays  its  tribute  of  homage  to  self,  and  the  world,  to 
Satan,  or  to  God.  Watch,  then,  over  yourself.  Be  as 
a  faithful  soldier  in  an  enemy's  country ;  examine  all 
that  pass.  Demand  of  every  outgoing  of  thought,  and 
word  and  deed,  Whence  comest  thou?  whither  dost 
thou  go  ?  what  is  thine  object  ?  Let  nothing  doubtful 
escape  thee.  Inquire  into  every  secret  motive  that  ac- 
tuates your  heart,  and  what  master  is  about  to  obtain 
your  services.  The  seed  of  Christ  do  not  serve  sin ; 
they  strive  even  against  themselves,  and  deny  their  be- 
setting propensities.  Do  not,  then,  speak  or  pjjay  in  the 
name  of  God,  and  yet  live  and  act  for  self,  or  Satan,  or 
the  world.  Your  words,  indeed,  tell  what  you  profess ; 
but  your  deeds  tell  what  you  are.  Remember,  we  are 
only  so  far  Christians  as  we  live  and  act  on  Christian 
principles.  Were  we  to  ask,  Art  thou  one  of  Christ's 
seed  '\  it  might,  perhaps,  be  difficult  to  reply.  But  when 
we  ask  the  same  question  in  this  other  form,  In  what 
kind  of  service  art  thou  engaged  ?  the  answer  is  at  hand, 


THE    SEED.  305 

supplied  by  every  hour  of  every  day,  and  by  every  look, 
and  word,  and  deed,  of  that  hour.  Do  you  serve  God  ? 
Have  you  a  desire  to  do  so  ?  Do  you  put  that  desire 
into  practice  ?  Do  you  propose  to  yourself  to  live  in 
such  a  manner  as  to  bring  honour  to  God?  Is  this 
your  consideration  in  the  expenditure  of  money,  of  time, 
and  of  opportunities?  What  is  my  object?  Do  you 
take  yourself  to  task  ?  Do  you  enter  at  times  into  the 
chamber  of  your  conscience,  and  honestly  ask,  Am  I 
now  acting  with  an  express  intention  to  please  God,  as 
I  wish  my  servant  to  do  to  please  me  ?  When  you  rise 
in  the  morning,  do  you  say  to  yourself,  What  can  I  do 
this  day  to  show  my  gratitude  to  God  ?  What  example 
can  I  set  to  others  ?  What  benefits  can  I  bestow  upon 
them  ?  Or  do  such  thoughts  never  enter  into  your 
mind  ?  When  you  lie  down  at  night,  do  you  call  your- 
self to  account  ?  Do  you  inquire,  Have  I  really  served 
God  this  day  ?  When  I  did  speak,  or  write,  or  read,  or 
transact  business,  did  I  do  so  for  myself,  or  with  a  de- 
sire and  intention  to  glorify  my  Saviour  ?  Zech.  vii.  6. 
If  I  did  any  good  to  the  poor,  was  it  done  with  a  right 
motive?  What  more  could  I  have  done?  Wherein 
ought  I  to  have  been  more  humble,  more  holy,  more 
diligent,  this  day  ?  Are  these,  reader,  some  of  the  ques- 
tions on  which  you  and  your  own  heart  converse  to- 
gether ?  Or  are  you  a  stranger  to  your  own  conscience  ? 
Most  earnestly  we  beseech  you  to  be  so  no  longer.  Let 
the  love  of  a  crucified  Redeemer  take  full  possession  of 
your  soul.  Invite  him  to  enter  the  temple  of  your  heart, 
even  though  you  know  it  to  be  polluted.  His  scourge 
of  small  cords  will  effectually  cleanse  it,  John  ii.  15 ; 
be  not  affrighted,  they  are  cords  of  love,  Hos.  xi.  4. 
Rejoice  to  be  purged.  Thank  him  for  so  blessed  a 
work,  which  you  could  never  accomplish.  Then  ask 
him  to  enlarge  your  heart,  as  he  cleanses  it,  that  you 


306  THE    SEED. 

may  run  in  the  way  of  his  commandmentSj  Psa.  cxix.  32. 
Pray  for  the  Spirit  to  quicken  you,  and  to  make  your 
heart  "  sound "  in  the  statutes  of  the  Lord,  ver.  80. 
Thus  shall  you  be  enabled  to  "  serve  "  the  Redeemer  of 
your  soul.  Holy  service,  or  earnest  desire,  and  persever- 
ing attempt,  thereafter,  is  the  only  sure  proof  that  you 
belong  to  the  number  of  Christ's  seed.  If,  then,  O 
reader,  thou  art  not  only  a  professing,  but  a  serving. 
Christian,  thou  art  one  of  Christ's  posterity.  To  thee  he 
looked  forward  when  expiring  on  the  cross  ;  of  thee  he 
spake  when  he  declared  that  a  seed  should  "  serve  the 
Lord;"  and  in  thee  he  beheld  prospectively,  he  now 
sees  actually,  and  shall  hereafter  see  perfectly,  of  the 
travail  of  his  soul,  and  was,  and  is,  and  shall  be  satis 
fied  ! 


| 


THE    GATHERING. 


Verse  31. — They  shall  come. 


These  words  set  before  us  the  certainty  of  what  had 
been  declared  in  the  preceding  verse,  and  unfold  also 
the  gradual  gathering,  and  final  meeting  of  the  righte- 
ous seed.  "  They,"  that  is,  the  seed  ;  those  who  be- 
long to  Christ,  who  are  accounted  or  reckoned  to  him 
for  a  posterity :  those  in  whose  hearts  the  seed  of  the 
word  has  been  sown ;  who,  having  been  born  again  by 
the  Spirit  of  God,  are  reserved  by  the  Great  Husband- 
man to  be  the  seed  of  the  new  heavens  and  the  new 
earth :  these  "  shall,"  in  spite  of  all  the  efforts  of  the 
adversary ;  notwithstanding  the  temptations  of  the 
world,  and  their  own  many  sins  and  daily  short-com- 
ings ;  contrary  to  their  own  fears,  and  notwithstanding 
their  manifest  unworthiness ;  they  shall,  beyond  all 
doubt,  without  a  single  loss,  and  with  unfailing  cer- 
tainty, "  come  f  that  is,  born  of  the  flesh,  they  all  arise, 
one  after  another,  each  in  his  proper  season,  during  the 
progress  of  time;  born  again  of  the  Spirit,  John  i.  13; 
iii.  7,  they  shall  come,  each  in  his  appointed  hour  of  the 
day  of  grace;  and  united  together  in  one  body,  they 
shall  all  come  in  the  consummation  of  glory. 

They  shall  come  one  after  another  in  time.  However 
few  may  be  the  inhabitants  of  the  earth,  there  shall  be 
one  of  the  seed  of  Christ  among  them  :  one  on  whom 
the  eye  of  the  great  God  may  rest  with  delight,  Zeph. 
iii.  17.  However  degenerate  and  corrupt  this  cnnvded 
world  may  become,  there  shall  be  found  more  or  less  of 


308  THE   GATHERING. 


the  good  seed,  bearing  the  fruits  of  righteousness,  heiv 
and  there  amongst  them.  This  is  no  doubtful  matter. 
There  was  not  more  certainly  a  wicked  Cain  in  the  first 
family  of  only  two  brothers,  than  there  was  a  righteous 
Abel.  When  the  desponding  prophet  exclaimed  amidst 
the  multitudes  of  the  ungodly,  "  I,  even  I,  only  am  left ;" 
He,  that  knew  his  own,  could  reply,  "  Yet  have  I  re- 
served unto  myself  seven  thousand  in  Israel  who  have 
not  bowed  the  knee  to  the  image  of  Baal,"  Rom.  xi.  3, 
4.  It  is  even  so.  The  seed  shall  come.  Christ,  from 
whom  they  spring,  came  in  promise,  and  in  person  ;  so 
likewise  do  his  seed.  They  were  given  to  him  in  prom- 
ise, by  God  the  Father,  before  the  foundation  of  the 
world,  Matt.  xxv.  34 ;  Eph.  i.  4.  Having  come  in  the 
promise,  they  come  also  at  the  appointed  time  in  the 
flesh. 

Abel  came,  the  first  of  mortal  born  that  lived  a  right- 
eous life,  and  died  a  righteous  death.  Abel  once  lived 
in  the  flesh,  but  he  lived  to  God ;  his  spirit  drew  near  to 
the  Most  High  by  the  appointed  sacrifice  ;  he  came  and 
was  accepted ;  he  sung  the  praises  of  the  God  he  4oved  ; 
he  served  him  with  a  willing  and  steadfast  obedience ; 
and  by  faith  looked  forward  to  the  promised  Seed,  which, 
doubtless,  Eve  had  told  him  was  his  parents'  confidence, 
Heb.  xi.  4.  Abel  came  thus  in  grace,  as  well  as  in  time, 
and  he  shall  also  come  in  glory.  No  sooner  did  his  man- 
gled body  fall  in  death,  than  his  soul  was  received  into 
life.  He  entered  the  world  of  spirits  the  first  of  all  the 
redeemed.  There  his  spirit  would  raise  a  song  of  thanks 
giving  which  angels  never  heard  before.  Listening 
with  admiration,  they  would  pause  for  an  instant  thai 
all  heaven  might  learn  the  strain.  Astonished  beyond 
measure,  they  hear,  for  the  first  time,  it  may  be,  a  song 
in  which  they  cannot  join  ;  it  is  one  which  he  alone  can 
sing,  of  all  the  millions  that  surround  the  throne.     And 


THE    GATHERING.  309 

Abel  is  singing  that  song.  His  soul  has  long  enjoyed 
the  abodes  of  the  blessed,  but  so  long  also  has  it  looked 
forward  to  the  adoption,  to  wit,  the  redemption,  of  its 
body,  Rom.  viii.  23.  It  shall  not  expect  in  vain.  When 
the  Saviour  comes  in  glory,  the  soul  of  Abel  shall  come 
in  glory  with  him,  to  be  reunited  to  its  raised  and  incor- 
ruptible, its  glorious  and  spiritual  body,  1  Cor.  xv.  Then 
Abel,  in  the  new  heavens  and  the  new  earth,  shall 
again  sing  the  praises  of  that  God  whom  he  had  loved 
and  served  in  the  earliest  period  of  the  departed  world. 

The  first  parents  of  our  race  shall  also  come.  With 
penitential  tears,  we  may  suppose,  did  Adam  and  Eve 
seek  admission  again  to  the  fair  bloom  of  Eden.  Con- 
fessing themselves  to  be  sinners,  and  their  condemnation 
to  be  just,  they  sued  for  its  remission  in  the  name  of  the 
promised  Seed.  Painfully  conscious  from  whence  they 
had  fallen,  and  fatally  taught  that  no  created  being  can 
stand  in  his  own  righteousness,  "  can  quicken  or  keep 
alive  his  own  soul,"  they  knelt  as  suppliants  for  mercy, 
through  the  imputed  righteousness  of  the  second  Adam ; 
and  the  sinful  parents,  while  they  lived,  came,  doubtless, 
in  the  name  of  their  holy  child  Jesus,  into  the  kingdom 
of  God's  grace,  and  at  their  death  entered  into  the  king- 
dom of  God's  glory,  and  joined  the  song  of  their  beloved 
Abel.  There  they  are  now ;  and  when  the  Saviour's 
glory  is  to  be  revealed,  when  the  Almighty  Father  brings 
him  forth,  crowned  King  of  kings  and  Lord  of  lords, 
their  souls  shall  come  as  attendant  trophies  of  his  triumph, 
gracing  the  Conqueror's  entry  on  his  new  possessions. 

The  patriarchs  who  lived  before  the  deluge  shall  come. 
Amongst  them  Enoch,  who  was  not,  shall  again  be 
found.  He  walks  now,  among  the  redeemed  souls  in 
paradise,  with  a  glorified  and  spiritual  body,  as  before 
he  walked  among  the  sons  of  men  with  God  and  with 
a  heavenly  mind.     His  body  sleeps  not  in  the  dust.   He 


310  THE    GATHERING. 

needs  not  the  power  of  the  resurrection  morning.  Mor- 
tality in  him  was  swallowed  up  of  life,  2  Cor.  v.  4. 

The  preacher  of  righteousness,  the  father  of  the  sec- 
ond world,  shall  come.  When  the  wickedness  of  men 
waxed  great,  so  that  the  Lord  repented  that  he  had  made 
them,  (Gen.  vi.  6,)  Noah  came.  He  came  to  men  for 
God,  and  reasoned  with  them  of  righteousness,  tem- 
perance, and  judgment  to  come.  He  came  to  God  for 
man,  and  pled  for  mercy  upon  those  who  never  asked  for 
mercy  upon  themselves.  He  is  one  of  the  seed  whom 
the  Lord  promised.  He  was  the  salt  of  his  time  ;  "  Thee 
only  have  I  seen  righteous  in  this  generation,"  Gen.  vii. 
11.  The  ungodly  are  to  be  destroyed,  yet  the  seed  must 
be  reserved.  An  ark  is  ordered  for  him  ;  and  the  long- 
suffering  of  God  waited  an  hundred  and  twenty  years, 
while  the  ark  was  preparing,  1  Pet.  iii.  20.  Noah  came 
into  the  ark,  and  the  flood  came  upon  the  world.  The 
seed  shall  be  safe  ;  they  shall  be  brought  without  loss 
even  through  the  destruction  of  worlds,  and  shall  even- 
tually appear  in  peace  in  the  kingdom  of  the  saints, 
Dan.  vii.  18,  22. 

Abraham  shall  come.  Though  born  in  the  country 
of  the  Chaldees,  he  shall  be  made  willing  to  seek  a  bet- 
ter country,  that  is,  an  heavenly,  Heb.  xi.  16.  The 
"  father  of  the  faithful"  shall  arise  in  the  earth  to  pre- 
serve the  name  of  the  living  God  from  being  altogether 
blotted  out.  "He  will  command  his  children  and  his 
household  after  him  to  walk  in  the  ways  of  the  Lord." 
His  faith  shall  be  more  severely  tried  than  any  man's, 
but  he  shall  be  brought  out  of  the  furnace,  a  vessel  meet 
for  the  Master's  everlasting  use. 

Isaac  shall  come.  That  double  type  of  the  Messiah 
shall  be  found,  amongst  the  children  of  men.  His  long 
promised  birth  shall  be  accomplished  at  last.  And  as  a 
sacrifice  upon  his  father's  altar,  he  shall  prove  an  ac- 


THE    GATHERING.  311 

cepted  offering,  and  become  a  picture  of  the  resurrection, 
Heb.  xi.  19. 

Jacob  shall  come.  Not  more  surely  shall  his  brother 
Esau,  after  his  own  nature,  love  earthly  things,  and  sell 
his  birthright,  than  the  other  shall,  by  the  implanted  seed 
of  the  word,  bear  fruit  of  better  desires,  and  be  called  a 
man  of  prayer ;  yea,  no  longer  Jacob,  but  Israel,  a  prince 
that  prevails  with  God,  Gen.  xxxii.  28. 

Joseph,  too,  shall  come,  and  his  brethren  also,  the  fa- 
thers of  the  tribes  of  Israel.  Out  of  the  pit,  and  out  of 
the  prison-house,  he  shall  be  brought,  the  type  of  Christ, 
the  preserver  of  his  brethren,  who  sold  him,  and  the  ruler 
over  all  the  land. 

Moses  shall  come.  Out  of  the  waters  he  shall  be 
drawn,  and  not  more  surely  shall  he  be  called  the  son 
of  Pharaoh's  daughter,  than  he  shall  be  named  the  ser- 
vant of  the  most  High  God.  The  dazzling  honours  of 
Egypt's  kingdom  shall  be  presented  to  his  ambition,  but 
he  will  esteem  the  reproach  of  Christ  greater  riches  than 
all  its  treasures,  Heb.  xi.  26.  The  seed  of  a  new  and 
heavenly  life  shall  bear  within  his  heart  its  holy  fruit ; 
being  brought  out  of  bondage  to  sin,  he  shall  lead  out 
the  people  of  Israel  from  the  slavery  of  Egypt ;  he  will 
conduct  them  through  the  Red  Sea  as  upon  dry  land ; 
and,  after  the  wanderings  of  many  years,  shall  bring 
them  safe  to  the  borders  of  Canaan.  Moses,  the  picture 
of  the  law,  cannot  bring  us  into  the  heavenly  Canaan. 
The  law  leads  us  to  Christ,  Gal.  iii.  24,  and  there  its 
office  ceases,  as  did  that  of  Moses  on  the  borders  of  the 
land  of  promise ;  therefore, 

Joshua  shall  come,  the  type  of  the  true  Joshua,  or 
Jesus,  Heb.  iv.  8,  to  lead  the  seed  into  the  chosen  pos- 
session. There  the  preserved  seed  shall  dwell  in  the 
reserved  country ;  and  in  their  various  generations,  the 
faithful  and  spiritual  seed  shall  be  found,  not  united, 


312  THE    GATHERING. 

but  intermingled,  with  their  worldly  and  carnal  breth- 
ren. 

Time  would  fail  to  tell  of  all  who  came,  and  by  the 
seed  of  a  living  faith,  brought  forth  the  fruits  of  righte- 
ousness, and  glorified  God  amid  the  trials  of  a  world  that 
was  not  worthy  of  them,  Heb.  xi.  32 — 38. 

When,  too,  the  fulness  of  time  was  come,  God  sent 
forth  his  Son.  The  Seed  of  the  woman  appeared,  Gal. 
iv.  4.  The  long  promised  heir  did  come.  The  life  of 
the  new  creation  by  his  double  birth  brought  life  and 
immortality  to  light.  The  seed,  the  one  grain  of  pure 
wheat,  fell  into  the  ground,  and  died.  It  revived  again, 
and  brought  forth  much  fruit,  John  xii.  24.  It  shall 
bring  forth  much.  As  certainly  as  they  came  in  the 
generations  that  are  passed,  so  surely  shall  they  come 
in  the  generations  that  succeed.  Together  with  his 
flesh,  the  Saviour  laid  aside  the  Jewish  church,  his  rep- 
resentative body.  And  with  his  spiritual  body,  he  took 
also  to  himself  a  new  and  spiritual  representative,  the 
Christian  church. 

From  the  height  of  Calvary's  cross,  he  could  look 
down  the  vista  of  futurity,  and  console  his  dying  spirit 
with  the  vision  of  a  Christian  posterity,  and  exclaim, 
They  shall  come,  "  Thy  dead  men  shall  live  ;  together 
with  my  dead  body  shall  they  arise,"  Isa.  xxvi.  19.  The 
apostles,  martyrs,  and  confessors  came.  The  newly  im- 
planted seed  was  watered  with  their  blood  ;  and  it  grew, 
and  became  a  fruitful  tree.  As  time  rolled  on,  its  branch- 
es spread  ;  and  every  succeeding  season  of  a  generation, 
it  yielded  abundantly.  Not  one  year  has  it  failed.  Even 
on  its  outmost  branch,  the  fruit,  whose  seed  is  in  itself, 
was  found.  Eighteen  hundred  years  have  passed  away, 
but  still  it  has  not  ceased  to  bear.  In  this  remote  island 
of  the  sea,  its  boughs  are  strong,  and  its  fruit  cannot  be 
numbered.     Widely  extended  to  the  four  corners  of  the 


THE    GATHERING.  313 

earth  are  its  branches,  and  none  are  wholly  barren 
among  them.  We  now  behold  in  our  world,  what 
Christ  predicted,  what  his  dying  eye  beheld,  with  de- 
light, in  the  vision  of  joy  that  was  set  before  him  on  the 
cross.  Then  and  there  he  was  able  to  say,  "  They  shall 
come."  From  the  circumcised  Jews,  and  the  uncircum- 
ciscd  Gentiles,  they  shall  be  gathered  into  my  church. 
From  Ephesus,  and  Corinth,  and  Galatia,  they  shall 
come,  with  hearts  purified  from  their  unholy  and  debas- 
ing superstitions.  The  haughty  Romans,  too,  shall  bow 
(o  (he  doctrine  of  the  cross.  The  sable  sons  of  Africa 
and  the  East  shall  come  to  the  obedience  of  the  faith. 
The  wide-extended  lands  shall  acknowledge  my  name. 
Kings  of  the  earth  shall  become  the  nursing  fathers  of 
my  Church,  and  their  queens  her  nursing  mothers,  Isa. 
xlix.  23.  They  shall  come  from  the  distant  south,  and 
the  north  shall  not  keep  them  back.  The  British  isles 
shall  be  converted  unto  me,  and  shall  become  my  willing 
messengers  to  the  remotest  nations.  To  every  one  of 
them  for  a  witness  shall  the  gospel  be  proclaimed,  and 
then  shall  the  end  of  my  gospel  kingdom  come,  and  the 
commencement  of  my  kingdom  of  glory. 

Then,  too,  shall  they  come  in  the  royal  retinue  of  King 
Messiah.  He  will  bring  them  all  with  him.  He  will 
show  that  he  has  gathered  them  safely,  one  after  an- 
other, and  at  that  glorious  moment  he  shall  collect  them 
into  one  perfect,  spotless  company.  "  Our  God  shall 
come,  and  shall  not  keep  silence.  He  shall  call  to  the 
heavens  from  above,  and  to  the  earth, — Gather  my  saints 
together  unto  me,  those  that  have  made  a  covenant  with 
me  by  sacrifice,"  Psa.  1.  3 — 5.  Then  the  graves  shall 
give  up  their  pious  dead ;  then  the  living  saints  shall  be 
changed ;  and  both  together  shall  be  caught  up  in  the 
clouds,  to  meet  the  Lord  in  the  air,  1  Thess.  iv.  17. 
Then  two  in  the  field  shall  be  separated.     Two  in  one 

27 


314  J'HK    GATHERING. 

bed  shall  be  suddenly  parted.  Of  two  at  the  mill,  there 
shall  be  left  but  one.  And  why  ?  because  the  time  shall 
have  arrived  for  the  separation  of  the  righteous  from  the 
wicked.  Intermingled  as  now  they  are,  there  shall  be 
then  an  instantaneous  and  everlasting  separation,  as 
these  three  illustrative  cases  represent.  Then  also  shall 
be  fulfilled  the  prophecy  o"  the  Saviour,  "They  shall 
come  from  the  east,  and  from  the  west,  and  from  the 
north,  and  from  the  south,  and  shall  sit  down  with  Abra- 
ham, and  Isaac,  and  Jacob,  and  all  the  prophets,  in  the 
kingdom  of  God,"  Luke  xiii.  28,  29  ;  xvii.  34. 

All  the  seed  shall  come.  As  certainly  as  each  came 
in  his  proper  season,  during  the  progress  of  time,  and 
the  continuance  of  grace ;  so  certainly  shall  they  all 
come  together  in  the  consummation  of  glory.  Nor  these 
alone.  From  amongst  the  nominal  professors  of  the 
Christian  faith  who  shall  be  left,  it  may  be,  on  the  earth, 
a  seed,  we  trust,  shall  come.  Whilst  the  gathered 
spiritual  Church  is  blessed  with  Christ  on  high,  the 
nominal  Church  shall,  in  all  probability,  pass  through 
fires  of  tribulation  below.  Doubtless  the  great  Refiner 
will  watch  by  the  furnace,  and  bring  out  vessels  fitted 
for  his  holy  use.  Even  at  that  period,  judging  from 
analogy,  God  shall  not  want  a  witness  for  his  truth, 
here  and  there  throughout  the  earth.  The  Jews  also 
shall  be  grafted  into  the  tree  of  life.  The  Lord  hath 
spoken  it.  "  Therefore  they  shall  come,  and  shall  flow 
together  to  the  goodness  of  the  Lord,  and  their  sou? 
shall  be  as  a  watered  garden,"  Jer.  xxxi.  12.  The 
sweet  fruits  which  it  bears  will  gladden  the  whole  world. 
"  For  if  the  casting  away  of  them,"  because  unfaithful 
branches,  "  be  the  reconciling  of  the  Gentiles,  what 
shall  the  receiving  of  them  be,  but  life  from  the  dead  ?" 
Rom.  xi.  11 — 15.  "  Then  shall  the  earth  be  filled  with 
the  knowledge  of  Gov ,  as  the  waters  cover  the  sea,"  Isa. 


THK    GATHERING.  315 

xi.  9.  "  All  shall  know  him,  from  the  least  even  to  the 
greatest,"  Jer.  xxxi.  34.  Instead  of  a  few  here  and 
there,  as  at  former  periods,  that  age  shall  produce  the 
ripened  harvest  of  righteousness,  the  holy  seed  shall  be 
the  substance  thereof,  Isa.  vi.  12.  Blessed  shall  be  that 
time,  and  blessed  shall  be  that  people,  for  the  meek  shall 
inherit  the  earth,  Matt.  v.  5. 

When  the  period  of  that  earthly  blessedness  is  com- 
pleted, when  every  foe  shall  be  subdued,  and  the  last 
enemy,  death  itself,  destroyed,  then  shall  they  all 
come  into  the  new  heavens  and  the  new  earth.  "  And 
there  shall  in  no  wise  enter  into  it  any  thing  that  defi- 
leth,"  Rev.  xxi.  27.  But  there  shall  be  gathered  together 
all  who  have  loved  and  served  the  Glorious  God  from 
the  beginning  to  the  end  of  time.  In  the  glorious  city 
shall  they  dwell.  In  the  everlasting  Presence  they  shall 
rejoice.  No  temple  shall  be  able  to  contain  the  ran- 
somed millions,  and  the  Lord  God  Almighty,  and  the 
Lamb,  shall  be  the  temple  of  that  new  Jerusalem.  God 
himself  shall  be  with  them,  and  be  their  God.  They 
shall  see  his  face.  The  Lamb  shall  feed  them  with  his 
love,  and  lead  them  by  the  living  and  everlasting  foun- 
tains, Rev.  vii.  15—17,  21,  22.  The  once  afflicted  and 
crucified  Jesus  shall  then  see  of  the  travail  of  his  soul, 
and  shall  be  satisfied  with  an  unutterable  satisfaction, 
full  and  perfect  in  its  nature,  and  eternal  in  its  duration. 
It  shall  be  the  satisfaction  of  his  sufferings,  of  his  right- 
eousness, of  his  providence,  of  his  earnest  desires,  and  of 
his  inmost  affections.  It  shall  be  a  satisfaction  of  a  new, 
uninterrupted,  and  increasing  nature.  When  Christ 
presents  himself,  and  all  his  seed,  before  the  throne,  and 
says,  "  Behold  me,  and  the  children  thou  hast  given  me," 
there  shall  exist  in  his  bosom  the  full,  lively,  and  un- 
measured satisfaction  of  a  paternal  heart.  Therefore  is 
he  called  the  everla  ting  Father,  or  Father  of  the  ever 


316 


THE    GATHERING. 


lasting  age,  Isa.  ix.  6.  The  head  of  a  large  family,  he 
shall  behold  his  own  holy  image  in  every  one  of  them. 
Dwelling  with  them  in  the  many  prepared  mansions  of 
his  Father's  house,  he  will  listen  to  their  praises  of  that 
Father's  name,  and  hear  them  ascribe  all  glory,  and 
honour,  and  blessing,  to  the  Triune  Jehovah.  "  I  be- 
held, and  lo,  a  great  multitude,  which  no  man  could 
number,  of  all  nations,  and  kindreds,  and  people,  and 
tongues,  stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  hands ;  and 
cried  with  a  loud  voice,  saying,  Salvation  unto  our  God, 
which  sitteth  upon  the  throne,  and  unto  the  Lamb. ' 


Rev.  vii.  9,  10. 


THE  EVERLASTING  THEME 


OCCUPATION. 


Verse  31. — And  shall  declare  his  righteousness  unto  a  people 
that  shall  be  born. 

The  first  clause  of  this  verse,  we  have  seen,  refers  to 
the  seed,  the  spiritual  children  of  the  Lord  Jesus.  It 
asserts  the  certainty  of  their  existence,  and  exhibits  them 
as  arriving  on  the  stage  of  time,  each  in  his  proper  sea- 
son— introduced  into  the  kingdom  of  grace,  one  after 
another,  each  at  the  appointed  hour  of  his  spiritual  birth 
— and,  all  together,  gathered  into  the  kingdom  of  glory, 
not  one  lost  or  wanting  among  them. 

This  second  clause  discloses  the  high  and  blessed  ob- 
ject for  which  they  were  brought  into  existence  at  first, 
and  for  which  they  are  all  united  into  one  company  for 
ever.  It  informs  us  that  as  the  glory  of  God  was  the 
principal  object  of  their  life  on  earth,  so  it  shall  form  the 
sole  business  of  their  eternal  existence.  Here  at  o\^.+ 
and  in  few  words,  is  set  before  us  their  occupation,  their 
theme,  and  the  objects  of  their  instruction,  both  in  time 
and  in  eternity.  The  unity  of  God's  purpose  is  thus  ex- 
hibited ;  a  true  view  of  our  present  state  and  duty  pre- 
sented ;  and  a  glimpse  of  the  heavenly  life  unfolded. 

The  occupation  of  the  seed  is  "  to  declare" — testify 
from  their  own  experience,  from  their  own  knowledge 
and  conviction,   that   grand   subject,  theme,  or   lesson 

27* 


318  THE    EVERLASTING    THEME 

which  they  have  learned.  This  theme  is  his  "  righte- 
ousness." The  righteousness  of  God  the  Father,  in  his 
law,  and  in  his  providence,  they  will  declare.  To  main- 
tain the  integrity  and  strictness  of  the  one,  and  justify 
the  chequered  nature  of  the  other,  they  will  regard  as 
their  bounden  duty.  To  silence  all  fretful  murmurs  in 
their  own  breasts,  and  in  the  breasts  of  others,  against 
the  dispensations  of  a  wise  and  holy  God,  they  will  ever 
apply  themselves,  Psa.  lxxiii.  and  xxxvii.  They  will 
avouch  his  righteousness  in  accepting  the  willing,  but 
innocent  substitute  in  the  room  of  the  guilty  ;  in  justi- 
fying through  him  the  ungodly  who  believe,  Rom.  hi. 
26 ;  iv.  5  ;  and  in  condemning  all  classes  of  men  who 
commit  sin,  Rev.  xxi.  8  ;  Psa.  xix.  9  ;  cxlv.  17.  They 
will  declare  the  righteousness  of  God  the  Holy  Ghost  in 
his  convictions  of  sin,  reproofs  of  conscience,  forsaking 
of  the  impenitent,  and  abiding  with  the  believer.  And, 
in  a  special  manner,  they  will  declare  the  righteousness 
of  God  the  Son,  in  his  human  life,  and  sufferings,  and 
death,  as  man's  surety,  by  which  he  magnified  the  law 
and  made  it  honourable,  Isa.  xlii.  21,  and  by  which  they 
are  able  to  call  him  by  this  name,  u  The  Lord  our  right- 
eousness," Jer.  xxiii.  6.  And  lastly,  the  objects  of  their 
instruction,  those  to  whom  this  declaration  of  the  righte- 
ousness of  the  Triune  Jehovah  is  made  by  the  seed,  are 
thus  pointed  out,  "  A  people  that  shall  be  born."  The 
men  of  their  generation,  and  especially  the  young,  shall 
be  the  immediate  objects  to  whom  the  seed  will  declare 
this  righteousness,  during  their  several  sojourns  on  earth ; 
and,  when  gathered  together  in  one,  to  the  principalities 
and  powers  in  the  heavenly  places,  Eph.  iii.  10,  will  they 
also  declare  it,  as  even  now  they  are  called  to  do ;  and, 
perhaps,  to  all  the  worlds  of  intelligent  beings  that  shall 
successively  be  created  throughout  eternity,  it  may  be 


AND    OCCUPATION.  319 

their  glorious  privilege  to  furnish  an  instructive  lesson  of 
the  righteousness  of  God  in  Christ. 

Such  seems  to  be  the  import  of  this  passage.  It  rep- 
resents the  Saviour  as  looking  with  minute  and  intense 
interest  into  the  joy  that  was  set  before  him.  From  the 
cross  on  Calvary  he  could  behold  the  remotest  future, 
and  present  before  his  mind  a  picture  of  the  completion 
of  all  things.  His  own  Spirit  had  inspired  this  psalm, 
perhaps  for  him  to  use  on  this  solemn  occasion.  In  these 
concluding  verses,  it  consoles  his  mind  with  gracious  as- 
surances and  glorious  prospects.  It  sets  before  him  his 
own  faithful  seed,  bearing  witness  to  his  love  and  right- 
eousness through  changing  time  and  ceaseless  eternity. 

We  understand  the  last  two  verses  of  this  psalm  to 
contain  this  double,  rather  this  unlimited  reference.  It 
seemed  necessary  to  explain  the  previous  clause  and 
verse,  with  regard  to  the  seed,  both  individually  and  col- 
lectively, and  we  are  bound  to  adhere  to  the  same  inter- 
pretation now.  It  might  even  be  argued  that,  in  strict 
propriety,  the  words  cannot  bear  a  limited  signification. 
For  being  spoken  of  the  seed  generally,  as  something 
accomplished  by  every  one  of  them,  we  must  necessa- 
rily send  forward  our  thoughts  to  that  period  when  all  the 
seed  shall  exist  and  be  gathered  into  one,  and  when  con- 
sequently they  shall  all  be  able  to  declare  the  righteous- 
ness of  our  Emmanuel.  Thus,  this  clause,  with  the  en- 
tire passage  in  which  it  occurs,  obtains  full,  adequate, 
and  most  satisfactory  explanation,  by  referring  its  signi- 
fication to  the  church  militant,  and  to  the  church  tri- 
umphant. 

We  ought  ever  to  bear  in  remembrance  that  the  true 
Church  is  a  spiritual  body,  and  that  the  universal  Church 
of  all  ages  is  one.  The  great  object  to  be  effected  by 
her  is  also  one,  namely,  "  to  show  forth  the  praises  of  him 
who  hath  called  her  out  of  darkness  into  his  marvellous 


320  THE    EVERLASTING    THEME 

light,"  1  Pet.  ii.  9.  Alas  !  how  inadequately  has  tnis 
duty  been  discharged !  What  a  sad  sight  must  the 
Church  present  to  the  high  intelligences,  till  she  shall  be 
freed  from  her  divisions,  gathered  to  her  Lord,  and  made 
perfect  in  the  unity  of  holiness ! 

The  employment  of  the  Church  of  God,  from  the  be- 
ginning, has  been  the  same  as  should  occupy  her  now, 
and  onward  for  ever.  True  believers,  in  all  countries 
and  periods,  have  been  diligent  to  declare  the  righteous- 
ness of  their  God  and  Saviour.  This  was  considered  by 
them  all,  to  be  their  most  incumbent  duty,  the  one  great 
object  for  which  life  was  valuable,  and  the  highest  privi- 
lege and  honour,  to  which  they  could  be  here  advanced. 
They  testified  for  God  to  all  around  them,  and  more 
especially  to  the  young.  Over  their  own  children,  they 
watched  with  unwearied  care,  and  early  instructed  them 
in  the  way  of  righteousness.  To  deliver  the  "  people 
that  are  born"  from  the  error  and  ignorance,  and  from 
the  sinful  customs  and  practices  of  the  world  around 
them,  has  always  been  a  distinguishing  characteristic  of 
the  Church  of  God.  With  maternal  solicitude  she  seeks 
the  welfare  of  the  souls  of  children,  and  thus  tenderly 
instructs  each  of  them,  "  Remember  now  thy  Creator  in 
the  days  of  thy  youth,"  Eccles.  xii.  1.  The  great  Fa- 
ther of  all  has  made  this  a  special  subject  of  his  injunc- 
tions, "  And  these  words  which  I  command  thee  this  day 
shall  be  in  thine  heart.  And  thou  shalt  teach  them  dili- 
gently unto  thy  children,  and  shalt  talk  of  them  when 
thou  sittest  in  thine  house,  and  when  thou  walkest  by 
the  way,  and  when  thou  liest  down,  and  when  thou 
risest  up,"  Deut.  vi.  6,  7.  Is  not  this  the  reason  which 
God  assigns  for  his  communing  with  Abraham,  and  re- 
vealing to  him  his  purpose  ?  "  For  I  know  him,  that 
he  will  command  his  children  and  his  household  after 
him,  and  they  shall  keep  the  way  of  the  Lord,  to  dr 


AND    OCCUPATION.  321 

justice  and  judgment ;  that  the  Lord  may  bring  upon 
Abraham,  that  which  he  hath  spoken  of  him,"  Gen. 
xviii.  19.  Was  not  Noah  called  a  preacher  of  righte- 
ousness ?  He  fulfilled  this  duty  to  the  people  of  that 
wicked  generation  ;  but  none,  save  his  own  family,  were 
brought  with  him  out  of  'he  destruction  of  the  deluge 
into  the  safety  of  the  ark. 

It  was  the  invariable  practice  of  the  spiritual  seed,  du- 
ring the  continuance  of  the  Jewish  Church,  to  declare 
the  righteousness  of  God.  Even  in  the  time  of  their 
greatest  corruption,  Malachi  testifies  that  "  then  they 
that  feared  the  Lord  spake  often  one  to  another,"  Mai.  iii. 
16.  Doubtless,  also,  they  spake  words  of  warning  to  the 
ungodly  around  them,  and  watched  over  the  young, 
seeking  to  impress  their  hearts  ere  yet  the  allurements  of 
the  world  had  fatally  ensnared  them.  How  fully  and 
faithfully  does  the  Christian  Church  follow  in  the  same 
path  !  See  how  our  gracious  Head  set  her  the  example. 
To  all  with  whom  he  met  or  conversed,  the  Saviour  de- 
clared, the  righteousness  of  God,  as  well  as  testified  of  the 
world  that  the  words  thereof  were  evil,  John  vii.  7.  How 
often  do  we  find  him  with  children  around  him,  and  with 
children  following  him.  Do  we  not  rejoice  to  hear  him 
say,  "  Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not  ?"  Matt.  xix.  14.  And  when  this  great 
and  good  Shepherd  was  about  to  leave  his  earthly  flock, 
the  first  of  his  threefold  injunctions  to  all  ministers, 
through  Peter,  is  this,  "  Feed  my  lambs,"  John  xxi.  15. 
The  early  Christians  were  particularly  attentive  to  this 
duty,  and  greatly  did  the  Lord  bless  them  in  it.  Timo- 
thy is  reminded  by  St.  Paul  that  from  a  child  he  had 
known  the  Holy  Scriptures,  and  is  enjoined  not  to  forget 
of  whom  he  had  learned  them.  Doubtless  the  apostle 
referred  to  his  mother  Eunice  and  his  grandmother  Lois, 
in  whom  dwelt  an  unfeigned  faith,  2  Tim.  i.  5  ;  iii.  15. 


322  THE    EVERLASTING    THEME 

The  history  of  the  true  and  spiritual  Church  of  Christ  is 
one  continued  narrative  of  God-honouring  and  sin-con- 
demning Christians.  The  Church  is  an  embodied  testi- 
mony. Every  member  of  it  ought  to  be  a  witness  and 
a  testifier  for  God.  The  two  things  in  which  they  es- 
pecially differ  from  the  World  around  them  are  these — 
they  seek  to  bring  men  to  the  Saviour  by  declaring  his 
righteousness  as  the  only  ground  of  their  salvation  ;  and 
they  desire  to  exclude  and  banish  sin  by  testifying 
against  it  in  every  form,  2  Tim.  ii.  19.  This  is  the 
duty  in  which  every  real  Christian  is  engaged  at  the 
present  day.  As  ministers  or  people,  as  parents  or  chil- 
dren, as  masters  or  servants,  and  in  whatever  station  of 
life  they  be,  they  make  it  their  aim  to  declare  the  righte- 
ousness of  the  Lord  Jesus  as  the  only  ground  of  a  sin- 
ner's acceptance,  and  the  only  source  of  his  sanctification. 
The  Holy  Scriptures  they  make  the  basis  of  all  learning, 
and  exhibit  Jesus  and  his  righteousness  as  the  first  and 
last  object  of  knowledge.  What  we  are  now  privileged 
to  witness  of  the  increase  of  vital  godliness,  and  faithful 
declaration  of  the  truth  as  it  is  in  Jesus,  was  contempla- 
ted with  satisfaction  by  our  dying  Lord.  He  could  fix 
his  eye  on  every  self-denying  effort  which  the  most  hum- 
ble Christian  is  now  making  on  behalf  of  the  cause  of 
truth  and  righteousness.  It  imparted  joy  to  the  last  mo- 
ments of  our  dying  Master  to  know,  that  though  a  multi- 
tude was  then  despising  him,  multitudes  would  now, 
and  in  every  age,  render  him  a  willing  and  most  cordial 
service.  He  could  r.  ot  only  contemplate  the  present  gen- 
eration, he  could  look  also  to  all  that  shall  succeed.  His 
omniscient  eye  could  survey  them  all  to  the  end  of  time, 
and  with  full  certainty  of  the  fact,  and  blessed  gratifica- 
tion at  the  event,  he  could  exclaim,  "  They  shall  come, 
and  shall  declare  my  righteousness  unto  a  people  that 
shall  be  born." 


AND    OCCUPATION.  '&£$ 

Reader,  it  is  a  solemn  question,  but,  for  our  soul's 
&  H)d,  we  should  not  fail  to  inquire,  each  of  ourselves, 
Did  my  Lord  and  Master,  thus  looking  forward  from  the 
cross,  behold  me  amongst  the  number  of  those  who  de- 
clare his  righteousness?  Evade  not  this  question  by 
saying,  that  thou  art  not  called  to  any  office  in  the 
Church.  Ministers  have,  indeed,  the  solemn  responsi- 
bility of  publicly  declaring  the  righteousness  of  the  Re- 
deemer ;  and  woe  be  to  us,  if  we  cannot  answer  this 
question  affirmatively,  as  in  the  sight  of  God.  But,  as 
a  professing  Christian,  the  duty  is  incumbent  on  thee  to 
declare  by  thy  private  life  and  conversation,  that  the 
righteousness  of  Jesus  the  Surety,  is  that  alone  by  which 
thine  own  soul  and  those  of  thy  fellow  men  can  be 
saved.  Alas  !  how  few  consider  the  weighty  obligations 
under  which  they  lie !  For  all  that  we  know  of  right 
and  truth  by  the  Scriptures,  and  for  the  use  we  make  of 
it  for  our  own  souls,  and  the  souls  of  those  with  whom 
we  meet  in  the  intercourse  of  life,  we  must  give  an  ac- 
count to  God.  Do  we  allow  our  wives  and  children, 
our  friends  and  neighbours,  our  servants  and  dependants, 
to  continue  in  ignorance  of  the  things  that  belong  unto 
their  peace  ?  Do  we  suffer  them  to  remain  in  error  on 
the  most  important  of  all  questions,  the  salvation  of  their 
souls  ?  Alas  !  how  many  a  master  has  retained  a  ser- 
vant for  years,  and  never  told  him  that  an  immortal  soul 
was  lodged  within  him  !  Let  it  not  be  so.  Let  not  the 
wife  of  thy  bosom  be  constrained  to  declare,  that  she 
never  heard  thee  say  there  was  a  heaven  to  seek,  or  a 
hell  to  shun.  Let  not  the  children  God  has  given  thee, 
rise  up  in  the  judgment,  and  testify  that  they  were  not 
taught  to  pray,  or  to  know  and  love  that  Saviour  who 
had  finished  a  work  of  righteousness.  Let  not  thy 
friends  and  servants  go  unwarned^  from  day  to  day,  but 
faithfully  declare  to  them  the  way  p,f  righteousness,  and 


324  THE    EVERLASTING    THEME 

entreat  them  to  walk  therein,  that  they  may  find  peace 
and  salvation  to  their  souls. 

Blessed  is  that  resolution  of  ihe  Psalmist,  "  I  will 
speak  of  the  glorious  honour  of  thy  majesty,  and  of  thy 
wondrous  works ;  men  shall  abundantly  utter  the  mem- 
ory of  thy  great  goodness,  and  shall  sing  of  thy  right- 
eousness," Psa.  cxlv.  5,  7.  "We  will  not  hide  them 
from  our  children,  showing  to  the  generation  to  come 
the  praises  of  the  Lord,  and  his  strength,  and  his  won- 
derful works  that  he  hath  done."  For  "he  commanded 
our  fathers  that  they  should  make  them  known  to  their 
children,  that  the  generation  to  come  might  know  them, 
even  the  children  which  should  be  born,  who  should 
arise  and  declare  them  to  their  children  :  that  they  might 
set  their  hope  in  God,  and  not  forget  the  works  of  God, 
but  keep  his  commandments,"  Psa.  lxxviii.  4 — 7.  This  is 
the  duty  and  privilege  of  the  church.  Since  Christ  as- 
cended, one  generation  of  the  seed  has  been  telling  another, 
and  they  those  that  came  after,  of  the  Lord  Jesus,  his  holy 
life,  sufferings,  and  death.  One  word  comprehends  all ; 
they  declare  his  *  righteousness."  That  perfect  and 
spotless  life  of  obedience  to  all  the  will  and  law  of  God, 
which  Christ  exhibited  on  earth,  and  which  enabled 
him  to  offer  a  pure  offering  of  holy  blood,  and  to  give  an 
unstained  soul  in  ransom  for  a  world's  redemption,  is 
their  grand  theme.  This  is  the  work  of  the  church  in 
her  several  members.  In  her  collective  capacity,  it  is 
intended  that  she  should  afford  an  everlasting  lesson 
to  all  the  inhabitants  of  the  universe  who  are,  or  shall 
be  created.  "  Ye  are  the  light  of  the  world,"  Matt.  v.  14. 
They  shall  look  upon  the  Bride,  the  Lamb's  wife,  and 
they  shall  glorify  God  in  her.  She  shall  be  at  once  the 
Teacher  and  the  Lesson.  And  it  is  not  improbable  that 
there  shall  be  called  into  existence,  throughout  eternity, 
various  races  of  intelligent  beings,  who  shall  learn  by 


AND    OCCUPATION.  325 

the  glorified  churcli  the  manifold  wisdom  of  God.  How 
fully  and"  perfectly  shall  the  redeemed  be  able  then  to 
declare  the  righteuosness  of  the  Father,  of  the  Son,  and 
of  the  Holy  Ghost!  They  shall  know,  as  they  are 
known.  No  longer  beholding  through  a  glass,  darkly, 
they  shall  understand  what  is  now  mysterious,  and  ap- 
prove what  is  now  hard  to  bear.  Their  eye  shall  shed 
no  tear ;  for  their  heart  shall  feel  no  sorrow.  The  past 
shall  all  be  explained  ;  and,  in  the  light  of  eternity, 
they  shall  be  able  to  bring  forth  glory  to  the  Lord  from 
every  part  of  it.  Jesus,  by  his  Spirit,  shall  be  their  Eter- 
nal Instructor.  "  He  will  dwell  with  them."  They 
shall  see  his  face.  As  the  Lord  their  God,  he  will  give 
them  light.  With  them  he  will  look  back  to  the  man- 
ger of  Bethlehem,  the  garden  of  Gethsemane,  and  the 
cross  of  Calvary :  and  with  them  he  will  be  fully  satis- 
fied with  the  meanness  of  the  one,  the  anguish  of  the 
second,  and  the  desertion  and  death  of  the  last.  With 
them  also  will  he  look  back  to  their  own  places  of  na- 
tivity, their  periods  of  birth,  their  country,  and  their 
kindred.  The  trials  that  were  sanctified,  the  seen  and 
unseen  dangers  to  which  they  were  exposed,  and  the 
amount  of  undeserved  blessings  that  were  vouchsafed, 
shall  be  rehearsed.  The  means  of  their  conversion,  the 
preservation  of  their  faith,  and  the  time  and  circum- 
stances of  their  death,  shall  be  fully  remembered.  In 
the  abundance  of  their  satisfaction,  the  redeemed  shall 
exclaim,  "  He  hath  done  all  things  well.  The  cove- 
nant was  ordered  in  all  things  and  sure.  Not  one  pang 
too  many.  Not  a  sorrow  too  great.  Not  a  trial  too  se- 
vere. From  the  cradle  to  the  grave,  all  was  right, 
and  wise,  and  good  !"  The  minister  and  the  missionary 
shall  say,  "  We  have  not  laboured  in  vain,  nor  spent 
our  strength  for  nought  !"  The  parent  shall  exclaim, 
"  My  prayers  have  not  been  lost  upon  my  child."      The 

28 


326  THE    EVERLASTING    THEME,    ETC 


tried  and  afflicted  Christian  shall  acknowledge  that  his 
trials  were  his  greatest  blessings.  All  classes  among  the 
saved  shall  be  perfectly  and  eternally  satis- 
fied. In  the  gladness  and  gratitude  of  their  hearts, 
they  shall  come  to  the  throne  of  glory.  Arrayed  in 
white  robes,  faultless  and  spotless  in  body  and  soul,  bright 
and  comely  with  the  comeliness  of  the  imputed  right- 
eousness of  their  Head  and  Saviour,  they  shall  there 
present  themselves,  cast  their  crowns  before  him,  and 
strike  their  golden  harps,  saying,  "  Blessing,  and  honour, 
and  glory,  and  power,  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb,  for  ever  and  ever," 
Rev.  v.  13. 


THE   FINISHER   OF   THE  FAITH. 


Verse  3\.—That  he  hath  done  this,  or,  for  he  hath  fulfilled  it* 

These  words  express  the  concluding  argument — the 
triumphant  termination,  of  this  psalm.  Here  is  assigned 
the  reason,  why  the  seed  shall  be  able  to  declare,  with 
truth,  the  righteousness  of  their  Lord  and  Saviour.  Du- 
ring the  period  of  time,  while  they  severally  sojourn  in 
this  world,  and  throughout  their  everlasting  existence  in 
the  new  heavens  and  the  new  earth,  this  shall  be  their 
theme,  the  finished  righteousness  of  Emmanuel;  this 
their  occupation,  to  declare  and  celebrate  the  perfected 
work  of  the  eternal  redemption  ;  and  this  their  all- 
convincing  and  conclusive  argument,  "  for  he  hath  ful- 
filled it." 

The  statement  in  this  passage  will  powerfully  recall 
to  the  Christian's  recollection,  the  dying  exclamation  of 
his  Saviour,  "  It  is  finished,"  John  xix.  30.  We  have 
already  seen,  that  our  Lord  quoted  the  commencement 
of  this  Psalm,  with  the  first  "  loud  voice,"  which  he  ut- 

*  The  Hebrew  verb,  in  this  passage,  is  synonymous  with  our  English 
verb,  to  do,  the  various  significations  of  which,  as  perform,  execute,  trans- 
act, finish,  conclude,  are  too  well  known  to  be  enumerated.  (See  John- 
son's large  Dictionary.)  In  different  passages  of  our  admirable  transla- 
tion, it  is  thus  rendered ;  make,  Dan.  ix.  24 ;  make  ready,  dress,  prepare, 
as  a  sacrifice,  Ezek.  xlv.  17 ;  1  Kings  xviii.  23  ;  Numb.  xv.  5,  6,  8,  12 ; 
offer,  that  which  has  been  so  prepared,  Lev.  ix.  7  ;  effect,  Jer.  xlviii.  30 ; 
execute,  Exod.  xii.  12 ;  perform,  Jer.  xliv.  25  ;  and,  as  it  is  here  transla 
ted,  fulfil,  Psa.  cxlv.  19  ;  cxlviii.  8  ;  1  Chron.  xxii.  13 ;  2  Sam.  xiv.  22 
The  authors  of  the  Hebrew  New  Testament  have  also  given  it  this  sense 
in  Acts  xiii.  22  ;  Eph.  ii.  3  ;  and  Rev.  xvii.  7- 


328  THE    FINISHER    OF    THE    FAITH. 

tered  on  the  cross.  We  have  observed  that  throughout 
the  entire  Psalm,  all  the  sentiments  bear  a  direct  and 
close  reference  to  what  he  then  experienced,  and  that 
many  of  the  expressions  of  sorrow  and  joy  which  it  con- 
tains, are  expressly  applied  to  him  in  the  New  Testa- 
ment. Therefore,  in  harmony  with  the  view  which  we 
have  taken  of  this  Psalm,  that  our  Lord  inwardly 
repeated  its  several  verses,  we  now  conclude  that  in 
his  second  "  loud  voice,"  when  he  exclaimed  "  It  is 
finished,"  the  Redeemer  had  reference  to  the  termina- 
tion of  this  Psalm,  in  which  his  church  is  represented  as 
declaring  his  righteousness,  and  proving  its  finished  and 
perfect  excellency  by  his  triumphant  argument,  "  for  he 
hath  fulfilled  it." 

This  is  the  standing  position  of  the  church  of  Christ, 
in  time  and  in  eternity :  Her  Lord,  in  her  name,  and  in 
her  nature,  fulfilled  all  righteousness.  The  powers  of 
evil  can  no  longer  boast.  Their  exultations  over  fallen 
man  are  put  to  silence.  One  of  our  race  has  kept  the 
law;  yea,  he  has  magnified  it;  yea,  he  has  made  it 
honourable,  Isa.  xlii.  21.  A  man  has  been  found,  who, 
from  his  cradle  to  his  grave,  never  thought  an  evil 
thought,  or  spake  an  idle  word,  or  omitted  a  single  duty, 
or  transgressed  the  will  of  God  in  the  slightest  particu- 
lar. A  man  has  been  found,  "  bone  of  our  bone,  and 
flesh  of  our  flesh,"  who  "was  tempted  and  tried  in 'all 
points,  like  as  we  are,"  and  yet  remained  "  without  sin," 
Heb.  iv.  15.  Yea,  against  whom  all  the  wickedness  of 
man,  and  all  the  power  and  malice  of  the  hosts  of  dark- 
ness were  let  loose:  on  whose  single  persons,  in  body 
and  soul,  were  concentrated  every  conceivable,  and  in- 
conceivable, pain,  and  sorrow,  and  anguish ;  and  who, 
in  the  last  and  most  trying  hour  of  his  dissolution,  was 
forsaken  by  the  comforting  presence  of  his  Father  and 
his  God :  and  yet,  under  all  these,  never  uttered  a  mur- 


THE    FINliJIlKR    OF    THE    FAITH.  329 

mur  or  impatient  exclamation  ;  and,  in  opposition  to 
them  all,  persevered  in  the  narrow  path  of  duty,  still  lov- 
ing, still  obeying  his  absent  Father ;  praying  for  man, 
his  murderer ;  repudiating  Satan,  his  tempter ;  and,  in 
the  midst  of  excruciating  torments,  attending  to  the 
minutest  particular  of  Scripture,  and  saying,  "  1  thirst,5' 
in  order  that  it  might  be  fulfilled ;  and  then,  with  a 
"  loud  voice,"  that  heaven  and  earth  might  hear,  and 
challenge,  if  they  could,  his  perfected  righteousness,  ex 
claiming,  before  he  bowed  his  head,  ':  It  is  finished." 

If  the  view  here  given,  be  correct,  this  concluding  pas- 
sage of  the  Psalm  serves  to  explain  that  concluding  sen- 
timent of  our  Saviour's  mortal  life.  This  verse  informs 
us,  that  when  he  said,  "  It  is  finished,"  he  signified 
thereby  that  his  a  righteousness  was  fulfilled." 

The  term  "  righteousness,"  strictly  denotes  conformity 
to  law.  When  we  wish  to  express  what  Christ  was  in 
himself,  we  not  only  state  that  he  was  righteous,  but 
something  more  ;  we  affirm  that  he  wTas  -holy — "  the 
Holy  One  of  God."  His  righteousness  proceeded  from 
his  holiness.  It  was  his  holy  nature  exhibiting  itself  in 
acts,  cognizable  and  commendable  by  law,  that  consti- 
tuted his  righteousness.  Our  Lord,  as  the  Surety  of  sin- 
ners, was  under  two  laws,  the  law  of  the  curse,  and  the 
law  of  the  commandments.  To  each  of  these  his  obe- 
dience was  full  and  perfect ;  his  righteousness  is,  there- 
fore, twofold,  passive  and  active.  Under  the  law  of  the 
curse,  he  passed  more  than  thirty  years,  with  perpetual 
and  perfect  endurance.  For  consider  him  that  en- 
dured such  contradictions  against  himself — pains  and 
trials,  labour  and  sweat,  poverty  and  hunger ;  sorrows, 
griefs,  and  disappointments  ;  weariness,  fatigue,  and  ex- 
haustion ;  shame,  despite,  and  spitting ;  reproach,  dis- 
tress, and.  persecution  ;  the  forsakings  of  friends,  the  jest- 
ings  of  fools,  and  the  persecutions  of  enemies  ;  accused 


330  THE    FINISH*  R    OF    THE    /AITH. 

of  the  worst  of  crimes,  and  of  being  a  consorter  with  the 
worst  of  company ;  cited  before  the  highest  tribunals  in 
.he  land  ;  solemnly  condemned  in  the  spiritual  court,  for 
the  greatest  sins  against  the  law  of  God,  of  which  man 
cnn  be  guilty — the  dreadful  crimes  of  descending,  as  it 
#vrere,  to  the  lowest  hell,  by  necromantic  league  with  Beel- 
zebub, and  of  aspiring  to  the  highest  heaven,  by  blas- 
phemously making  himself  equal  with  God ;  and  sen- 
tenced in  the  criminal  court  for  the  highest  offence 
which  could  be  committed  against  the  law  of  the  land, 
namely,  sedition  and  treason ;  subjected  after  each  sen- 
tence to  the  most  insulting,  and  abusive  treatment ; 
mocked  and  struck  ;  blindfolded  and  buffeted  ;  scourged 
on  the  back,  crowned  with  thorns  on  the  head,  and 
arrayed  with  a  fool's  ensigns  of  royalty.  Consider 
him  in  all  this,  and  how  he  endured  to  be  led  away 
to  a  painful,  lingering,  and  ignominious,  death ;  to  be 
hung  upon  a  cross  like  a  common  malefactor ;  and, 
worse  than  these,  while  under  the  curse  of  man  and  the 
law,  to  be  afflicted  by  the  most  trying  of  all  sorrows,  the 
hiding  of  his  Father's  countenance ;  and  you  shall  be- 
hold the  passive  righteousness  of  the  Son  of  God,  shin- 
ing forth,  calm  and  undisturbed,  like  the  silent  moon 
amid  the  storms  of  night.  Clouds  encompass,  winds 
roar,  and  tempests  rage ;  but  every  glimpse  we  obtain 
of  her  silver  light  serves  only  to  exhibit  the  queen  of 
heaven  more  lovely,  clear,  and  unruffled,  in  the  compo- 
sure of  majesty.  Such  was  the  passive  righteousness  of 
Jesus  Christ.  He  never  fretted  at  the  prosperity  of  the 
wicked,  or  felt  disconcerted  at  their  frown.  He  mur- 
mured not  at  trials,  nor  grew  angry  at  disappointments. 
A  man  of  sorrows,  and  ar-quainted  with  grief,  he  yet 
knew  not  either  impatience,  or  discontent.  There  v  as 
no  sullenness,  and  no  selfishness,  in  his  nature.  Though 
ready  to  forgive,  he  was  not   quick   to   resent.     And 


THE    FINISHER    OF    THE    FAITH.  331 

amidst  the  strife  of  tongues  that  vied  in  reviling  him,  he 
reviled  not  again.  "Like  a  sheep,  dumb  before  her 
shearers,  so  he  opened  not  his  mouth."  Like  a  lamb 
led  to  the  slaughter,  in  simplicity  and  silence,  he  used 
no  guile  for  his  escape.  And,  when  death  was  tranfix- 
ing  him  with  its  sharpest  stings,  he  endured  the  most 
piercing  of  them  all  without  a  single  murmur.  Thus 
every  sorrow,  trial,  and  suffering,  which  the  law  of  the 
curse  had  denounced,  and  which  the  Scriptures  of  truth 
had  foretold,  were  endured  by  Christ  in  the  most  holy 
and  innoceut  manner.  £[is  passive  obedience,  or  right- 
eousness, was  proved  to  be  immaculate  and  perfect.  He 
had  neither  sinned,  nor  come  short  in  the  smallest  parti- 
cular which  the  law  of  the  curse  prescribed,  but  had  ful- 
filled it  to  the  very  uttermost. 

The  active  righteousness  of  Christ,  consists  in  his 
having  fully  discharged  all  his  obligations  as  a  Surety, 
all  the  requirements  of  the  law  as  a  man,  and  all  the 
commands  of  God,  as  an  obedient  servant,  and  a  will- 
ing sacrifice.  To  state  it  in  a  few  words,  we  may  say, 
that  his  heart,  and  life,  overflowed  with  love  to  God  and 
man  ;  that  he  perfectly  fulfilled  those  two  command- 
ments, on  which  hang  all  the  law  and  the  prophets  ;  for 
he  loved  the  Lord  his  God  with  all  his  heart,  and  with 
all  his  soul,  and  with  all  his  strength,  and  with  all  his 
mind,  and  he  loved  his  neighbour  as  he  loved  himself. 
The  duty  of  every  relationship,  by  which  he  stood  con- 
nected with  his  fellow-men,  he  discharged  to  the  utmost 
When  a  youth,  he  was  subject  to  his  parents,  and  obe- 
dient unto  them,  Luke  ii.  51.  When  a  man,  he  evaded 
not  his  duty  to  the  state,  but  wrought  a  miracle,  that  he 
might  pay  the  tribute,  that  was  levied  upon  him.  In 
his  intercourse  with  men,  the  law  of  kindness  was  on 
his  tongue,  and  gifts  and  blessings  dropped  from  hi» 
hand.     From  the  first  dawn  of  reason,  to  the  commen- 


332  THE    FINISHER    OF    THE    FAITH. 

elation  of  his  departing  spirit,  he  always  bethought,  with 
alacrity,  that  he  must  be  about  his  Father's  business. 
Wherever  he  went,  into  whatsoever  company  he  came, 
this  was  his  first  and  only  inquiry,  What  can  I  now  do 
for  God  ?  How  shall  I  benefit  these  immortal  souls  ? 
Christ  was  always  at  his  post ;  he  never  lost  a  single 
opportunity  of  warning  a  sinner,  instructing  an  inquirer, 
or  relieving  the  distressed.  The  active  obedience  of  the 
Saviour  towards  man  is  thus  summed  up  in  Scripture, 
"  He  went  about  doing  good,"  Acts  x.  38.  In  regard 
to  God,  his  religion,  his  life,  his  righteousness,  were  of 
the  mo$t  perfect,  energetic,  and  fervent  kind.  He  rested 
not  in  the  outward  form,  nor  neglected,  or  despised,  the 
holy  rites  of  religion.  As  his  custom  was,  he  went  into 
the  synagogue  every  sabbath-day,  Luke  iv.  16,  and 
worshipped  the  God  of  the  Hebrews,  in  their  sacred  lan- 
guage and  services.  On  the  solemn  festivals,  he  pre- 
sented himself  in  the  temple  at  Jerusalem,  as  the  law 
commanded,  and  never  failed  to  yield  the  most  complete, 
and  cordial  obedience  to  the  divinely-appointed  ordinan- 
ces. His  was  a  spiritual  worship.  His  soul  slumbered 
not  in  the  outward  ceremonies,  but  ascended,  through 
them,  into  the  highest  communion  with  God.  The 
private  duties  of  his  religion,  were  discharged  with  an 
active  vigour,  and  fulness  of  heart.  There  was  no  de- 
lay, no  procrastination  of  prayer ;  no  wandering  of 
thought,  no  dulness  of  mind,  no  coldness  of  affection.  In 
the  morning,  he  rose  up  a  great  while  before  day,  that 
he  might  be  alone  in  prayer  with  God,  Mark  i.  35.  At 
times  he  continued  all  night,  pouring  out  his  soul  in  fer- 
vent supplications,  Luke  vi.  14.  Never  omitting  the 
duties  of  prayer  and  fasting,  he  was  always  ready  and 
prepared,  for  the  mightiest  miracle  of  mercy  that  might 
be  required  of  him,  Matt.  xvii.  21.  Living  and  breath- 
ing for  the  glory  of  God,  he  moved  amongst  men  and 


THE    FINISHER    OF    THE    FAITH.  333 

devils  untouched  by  sin,  and  was  acknowledged  by  both 
to  be  the  Holy  One  of  God,  Mark  i.  24 ;  Luke  iv.  34  ; 
Acts  iii.  14.  Every  moment  of  his  life,  he  possessed  the 
most  unhesitating  readiness  to  accomplish  all  that  his 
Father  commanded :  "  I  delight  to  do  thy  will,  O  my 
God  ;  yea,  thy  law  is  within  my  heart,"  Psa.  xl.  8.  He 
came  to  Jordan  to  be  baptized  of  John  ;  and  his  argu- 
ment with  this  humble  and  declining  minister  prevailed, 
"  Suffer  it  to  be  so  now  ;  for  thus  it  becometh  us  to  ful- 
fil all  righteousness."  And  upon  Him  who  had  perform- 
ed this  work  of  righteousness,  in  such  a  self-denying  and 
God- honouring  spirit,  the  Holy  Ghost  descended  like  a 
dove  ;  "  and,  lo,  a  voice  from  heaven  saying,  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased,"  Matt.  iii.  15, 
17.  When  he  ascended  Mount  Tabor,  and  was  trans- 
figured in  glory,  the  same  voice  uttered  the  same  decla- 
ration, proving  that  his  righteousness  in  the  sight  of 
God  was  perfect  and  complete.  Thus,  by  a  testimony 
from  heaven  on  two  occasions  ;  by  the  admission  of  his 
watchful  enemies  that  they  were  at  a  loss  how  to  lay 
hold  of  him  ;  by  the  contradictions  of  the  witnesses 
whom  they  suborned  to  accuse  him  ;  by  the  solemn  as- 
severation of  the  judge  who  condemned  him,  *  I  am  in- 
nocent of  the  blood  of  this  just  person,"  Matt,  xxvii.  24  ; 
and  by  the  affirmation  of  one  of  the  dying  malefactors, 
"  This  man  hath  done  nothing  amiss,"  Luke  xxiii.  41 ; 
we  conclude  with  the  most  triumphant  assurance,  that, 
in  the  sight  of  God  and  man,  the  active  righteousness 
of  Jesus  Christ  is  pure,  spotless,  and  perfect ;  bright  with 
the  lustre  of  its  excellency ;  yea,  clear  as  the  sun,  re- 
splendent and  beautiful  before  the  throne  of  God  with 
the  brightness  and  purity  of  its  effulgence ;  the  admira- 
tion of  heaven  ;  the  glorious  light  of  the  eternal  day ; 
and  therefore,  with  all  the  emphasis  of  truth,  is  He  to 
whom  it  belongs,  rightly  denominated,  «  The  Sun  of 


334  THE    FINISHER    OF    THE    FAITH. 

Righteousness,"  who  rises  on  a  dark  and  benighted 
world,  and  imparts  a  healing  warmth,  and  light,  and  life 
with  his  unsullied  ray,  Mai.  iv.  2. 

Having  now  considered  the  finished  righteousness  of 
the  Lord  Jesus,  as  it  is  in  itself,  let  us  direct  our  attention 
to  it  in  relation  to  ourselves.  We  have  remarked  that  it 
was  of  a  passive  nature,  enduring  the  law  of  the  curse ; 
and  of  an  active  nature,  fulfilling  the  law  of  the  com- 
mandments ;  and  we  now  further  add,  that  it  was  a 
Surety-righteousness ;  that  is  to  say,  the  Lord  Jesus  Christ 
fulfilled  all  righteousness,  not  in  his  own  name,  or  for 
his  own  benefit,  but  in  our  name,  and  on  our  behalf. 
Let  us  remember  that  Christ's  life  in  the  flesh  was  en- 
tirely gratuitous.  He  needed  not  to  become  man,  but  he 
did  so  out  of  love  to  us.  After  he  took  our  nature,  he 
needed  not  to  act  righteous  acts  in  order  to  become  right- 
eous ;  for  he  already  possessed  that  essential  and  perfect 
holiness,  which  is  the  fountain  of  all  righteousness,  either 
of  law  commanding,  or  of  goodness  obeying  ;  but  yet, 
from  love  to  us,  he  did  perform  all  manner  of  righteous 
works.  His  intention  therein  was  to  produce  and  pro- 
vide a  perfect  righteousness  in  the  name  of  man  ;  and  to 
give  it  forth  as  a  second  Adam,  in  place  of  that  unright- 
eousness which  had  been  transmitted  by  the  first  Adam. 
Therefore  without  consulting  any  man,  he  took  our 
name ;  without  waiting  our  solicitation,  he  voluntarily 
undertook  our  bankrupt  cause ;  and  having  conducted  it 
to  a  successful  issue,  he  now  invites  us  to  become  parta- 
kers of  the  benefits  and  privileges  he  has  acquired.  Our 
cause  of  bankruptcy  was  sin.  To  m#et  the  penalty  we 
had  incurred,  our  Surety  gave  his  life  a  sacrifice ;  and 
for  the  debt  we  owed,  he  paid  his  righteousness  as  a  price. 
Having  undergone  our  death,  he  came  forth  from  the 
prison  of  the  grave,  ascended  into  the  hill  of  the  Lord, 
and  presented  himself  in  the  holy  place  before  the  Most 


THE    FINISHER    OP    THE    FAITH.  335 

High :  there,  in  the  court  of  heaven,  he  claimed,  in  his 
own  right,  that  the  name  of  man  should  be  again  restored 
to  the  book  of  life.  He  stood  there  as  a  man  ;  he  could 
challenge  the  universe  to  disprove  his  claim.  Of  all  the 
human  race,  his  hands  alone  were  clean,  his  heart  pure  ; 
no  thought  of  his  soul  had  ever  turned  on  vanity  ;  and 
without  deceit  or  guile,  he  had  faithfully  fulfilled  to  the 
very  utmost  all  that  will  of  God  which  he  had  sworn  to 
accomplish.  Therefore,  in  justice,  he  received  that  bless- 
ing which  he  sought  from  the  Lord,  and  obtained  the 
palm  of  righteousness  from  the  God  of  his  salvation, 
Psa.  xxiv.  The  name  of  man  was  again  registered  in 
heaven  ;  and  the  good  news  of  our  redemption,  through 
the  righteousness  of  this  Surety,  was  commanded  to  be 
proclaimed  to  all  nations  for  the  obedience  of  faith, 
Rom.  i.  5.  He  who  refuses  to  believe  what  this  Surety 
has  accomplished  for  him,  will  naturally  attempt,  if  he 
at  all  desire  to  be  saved,  to  perform  it  for  himself;  but 
till  he  shall  have  fulfilled  all  righteousness,  and  can 
prove  before  God  and  man,  that  from  his  cradle  to  his 
grave,  his  hands  were  clean,  and  his  heart  pure,  this 
attempt  will  only  aggravate  his  ruin.  He,  on  the  other 
hand,  who  believes  in  this  gracious  Surety,  who  ac- 
knowledges his  own  utter  failure,  and  accepts  the  "gift 
of  righteousness,"  Rom.  v.  17,  which  Jesus  bestows,  does 
not  attempt  to  do  any  thing  towards  the  attainment  of 
that  which  has  already  been  so  perfectly  accomplished, 
but  he  rests  on  it,  as  all  his  salvation  and  all  his  desire. 
Filled  with  gratitude,  he  now  works  to  show  his  love  to 
Christ,  not  selfishly  to  merit  his  gifts.  His  religion  be- 
comes a  service  of  love — a  holy  and  a  happy  life.  The 
name  by  which  he  now  addresses  the  blessed  Redeemer 
is,  The  Lord  my  righteousness,  Jer.  xxiii.  6.  The 
rights  of  the  head  become  the  rights  of  the  members. 
The  name  of  the  husband  is  conferred  upon  the  wife, 


336  THE    FINISHER    OF    THE    FAITH. 

Jer.  xxiii.  16.  The  satisfaction  and  gladness  of  the 
Christian's  heart  at  this  discovery  of  a  finished  salvation 
by  a  Surety-righteousness,  and  of  everlasting  union  and 
betrothment  with  Christ  therein,  are  so  transporting  that 
he  exclaims,  "  I  will  greatly  rejoice  in  the  Lord,  my  soul 
shall  be  joyful  in  my  God  :  for  he  hath  clothed  me  with 
the  garments  of  salvation,  he  hath  covered  me  with  the 
robe  of  righteousness  :  as  a  bridegroom  decketh  himself 
with  ornaments,  and  as  a  bride  adorneth  herself  with 
her  jewels,"  Isa.  lxi.  10. 

The  doctrine  of  substitution,  or  imputation,  is  the  life 
of  the  Christian.  My  sins  were  laid  on  the  head  of  Je- 
sus ;  that  is,  they  were  imputed  to  him  by  God  the  Fa- 
ther, Isa.  liii.  6.  Jesus  willingly  became  my  substitute, 
suffered  in  my  room,  and  died  in  my  stead.  In  the  eye 
of  the  law,  I  am  regarded  as  one  who  has  paid  its  pen 
alty,  suffered  its  curse,  and  died  under  its  sentence.  1 
am  therefore  become  dead  to  the  law,  by  the  body  of 
Christ,  Rom.  vii.  4.  It  cannot  lay  hands  upon  me,  and 
execute  me  twice.  I  was  crucified  with,  and  in  Christ, 
under  the  curse  of  the  law.  What  more,  then,  can  it 
demand  ?  The  law  of  our  land  cannot  justly  apprehend 
an  individual  a  second  time  for  the  same  offence,  after 
he  has  either  suffered  its  recorded  sentence,  or  been  ac- 
quitted as  innocent  at  its  bar.  Nor  will  the  law  of  God 
lay  hold  on  Christ  again,  nor  can  it  seize  on  me ;  for  it 
was  only  and  expressly  as  my  Surety  that  he  died ;  it 
was  with  the  full  permission  of  the  Judge  and  Lawgiver, 
and  with  the  covenanted  consent  of  the  Great  Creditor, 
that  he  acted  in  my  name,  and  laid  down  his  life  for 
mine.  In  the  eye  of  the  law,  therefore,  I  am  discharged 
in  Christ  my  Surety,  because  it  has  executed  all  its  wrath 
and  sentence  upon  him.  It  laid  him  in  the  dead  ;  but 
he  took  to  himself  a  new  life,  and  I,  therefore,  ought  to 
reckon  myself  to  be  dead  indeed  unto  sin.  but  alive  unto 


THE    FINISHER    OF    THE    FAITH.  337 

God,  through  Jesus  Christ  my  Lord,  Rom.  vi.  11.  With 
full  truth  also  may  I  say  with  the  apostle,  "  I  am  cruci- 
fied with  Christ :  nevertheless,  I  live  ;  yet  not  I,  but 
Christ  liveth  in  me :  and  the  life  which  I  now  live  in 
the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me,"  Gal.  ii.  20. 

The  full  statement  of  the  gospel  is  comprehended  in 
one  word,  Atonement.  A  Surety  has  appeared.  He 
has  offered  himself  as  a  sacrifice,  and  placed  himself  as 
a  mediator  between  God  and  man,  1  Tim.  ii.  5.  He 
has  atoned  for  the  misdeeds  of  the  one,  and  satisfied  the 
justice  of  the  other.  God  and  man  ought  therefore  to 
be  again  at  one ;  for  the  atonement,  or  the  at-one-ment, 
has  been  fully  accomplished.  God,  on  his  part,  has  cor- 
dially accepted  that  atonement.  It  was  his  kindness 
that  suggested  it,  his  goodness  that  allowed  the  substi- 
tution to  stand  good  in  law.  "  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,"  John  iii.  16.  No- 
thing more,  therefore,  is  required  to  be  done,  in  order  to 
incline  God's  heart  towards  a  reconciliation.  He  has 
accepted  the  atonement,  and  retains  no  feeling  but  that 
of  good-will  towards  men.  The  Scriptures,  accordingly, 
never  affirm  that  God  must  be  reconciled  to  man,  but, 
on  the  contrary,  represent  God  as  entreating  man  to  be 
reconciled  to  him.  The  enmity  lies  on  man's  side,  not 
on  that  of  the  Most  High.  The  change  to  be  effected 
must  be  in  the  heart  of  the  offender,  not  in  that  of  the 
offended.  The  ministry  of  reconciliation,  therefore,  is 
distinctly,  even  in  legal  phraseology,  thus  defined,  "  To 
wit,  that  God  was  in  Christ,  reconciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them  ;  and 
hath  committed  unto  us  the  word  of  reconciliation.  Now, 
then,  we  are  ambassadors  for  Christ,  as  though  God  did 
beseech  you  by  us :  we  pray  you  in  Christ's  stead,  be  ye 
reconciled  to  God.     For  he  hath  made  him  to  be  sin  for 

29 


338  THE    FINISHER    OF    THE    FAITH. 

us,  who  knew  no  sin  ;  that  we  might  be  made  the  right* 
eousness  of  God  in  him,"  2  Cor.  v.  19 — 21.  It  is  man, 
then,  that  is  called  upon  in  this  passage  to  be  reconciled 
to  God,  to  be  again  at  one  with  him.  It  is  we  who  are 
invited  to  accept  the  atonement,  and  to  feel,  and  to  act, 
as  those  who  are  satisfied  that  it  has  made  up  the  breach 
between  them  and  God.  Too  many  conceive  that  Christ 
was  accomplishing  a  work  in  order  to  make  the  Father 
favourable  to  man,  as  though  Christ  were  more  merciful 
than  he ;  but  this  Scripture  positively  declares  of  God 
the  Father,  that  he  was  in  Christ,  reconciling  this  world 
of  ours  unto  himself,  not  imputing  unto  us  our  trespasses. 
The  Father  laid  them  upon  the  head  of  his  Son.  Jesus 
cordially  took  our  guilt,  and  suffered  as  our  substitute. 
We  are  called  upon  to  "  accept  this  punishment  of  oui 
iniquity,"  Lev.  xxvi.  41.  We  are  besought  to  lay  our 
hands  on  the  head  of  this  substituted  victim,  and  to  con- 
fess over  him  all  our  iniquities,  and  all  our  transgressions, 
in  all  our  sins,  Lev.  xvi.  21.  We  thus  make  a  covenant 
with  God,  by  means  of  the  sacrifice,  Psa.  1.  5.  This 
covenant  is,  that,  since  he  has  so  graciously  accomplished 
all  this  redemption-work  for  us,  which  we  cordially  and 
gratefully  accept  at  his  hands,  we  will  unreservedly  pre- 
sent our  bodies  and  souls,  our  time  and  talents,  to  Him, 
as  our  reasonable  service,  the  only  return  we  can  make 
for  such  glorious  and  gratuitous  kindness,  and  the  only 
proof  wre  can  give  of  our  confidence  in  his  word,  our  ac- 
ceptance of  his  sacrifice,  and  our  gratitude  for  his  bene- 
fits. See  Rom.  xii.  1 ;  1  Cor.  vi.  20  ;  Rom.  vi.  11,  12, 
&c.  This  is  the  salvation  of  the  soul.  This  is  the  rec- 
onciliation, the  at-one-ment,  attaining  its  full  effect.  A 
principle  is  thus  introduced  into  the  human  heart,  which 
produces  hatred  against  all  sin.  The  end  of  Christ's 
death,  as  our  Surety,  is  accomplished  :  "  We  are  made 
the  righteousness  of  God  in  him."     Being  delivered  out 


THE    FINISHER    OF    THE    FAITH.  339 

of  the  hand  of  our  enemies,  we  begin  to  learn  to  serve 
God  without  fear,  in  holiness  and  righteousness  all  the 
days  of  our  life,  Luke  i.  74,  75.  We  recognize  how  ap- 
propriately our  Surety  is  named,  "Jesus,"  because  he 
saves  his  people  from  their  sins,  Matt.  i.  21.  We  no 
longer  regard  the  work  of  Christ  as  something  done  to 
obtain  for  us  merely  a  place  of  safety,  but  to  introduce 
us  to  a  state  of  holiness.  Instead  of  hoping  that  Christ 
may  save  us  from  hell  at  our  death,  we  are  chiefly  anxi- 
ous to  be  delivered  from  the  love,  and  from  the  commis- 
sion, of  sin  while  we  live.  And  with  greater  earnestness 
of  desire,  we  long  and  pray  for  the  restoration  of  God's 
image  to  our  souls,  than  for  bare  admission  to  the  hap- 
piness of  heaven.  Man  is  thus  brought  to  be  of  one 
mind  with  God.  Formerly,  he  meant  only  safety  and 
happiness  by  the  term  u  salvation ;"  now,  he  understands 
its  full  signification  to  be  restoration  to  purity  and  holi- 
ness. While  natural  men  set  themselves  to  "  work  out 
their  own  salvation,"  that  is,  their  safety,  with  slavish 
"  fear  and  trembling,"  lest  after  all  they  should  be  lost ; 
he  comes  to  the  Saviour  as  one  who  is  lost  already,  and, 
from  love  and  gratitude  to  that  Saviour,  applies  himself 
with  perseverance  and  alacrity  to  work  out  his  salvation ; 
that  is,  his  deliverance  from  pollution,  his  restoration  to 
holiness.  He  does  so  "  with  fear  and  trembling,"  be- 
cause he  feels  the  power  and  multiplicity  of  sin  within 
him ;  because  he  knows  that  he  cannot,  of  himself,  either 
be  willing  or  able  to  eradic.ite  it ;  and  because  he  has 
learned  that  it  is  God  alone  who  can  work  in  him,  first 
to  will,  and  then  to  do,  of  his  good  pleasure,  Phil.  ii.  12. 
Therefore  he  is  ever  fearful  lest  he  grieve  the  blessed 
Spirit,  and  quench  his  light  and  convictions  ;  he  wrestles 
in  agony  of  contention  against  every  species  of  sin ;  trem- 
bles to  think  what  little  progress  he  is  making  in  holi- 
ness, and  what  a  deceitful  and  powerful  enemy  is  lodged 


340  THE    FINISHER    OF    THE    FAITH. 

within  his  bosom.  Thus  "  fearful  and  trembling"  in 
regard  to  his  own  workings,  the  Christian's  peace  and 
confidence  flow  entirely  from  the  knowledge  of  his  Sure- 
ty's finished  righteousness  ;  which  assures  him  that  the 
Lord  works  not  an  imperfect  work,  but  that  what  good 
thing  he  hath  begun  in  him,  he  will  perform  until  the 
day  of  Jesus  Christ,  Phil.  i.  6  ;  Psa.  cxxxviii.  8.  There- 
fore, with  the  apostle,  his  life,  his  religion,  consists  main- 
ly of  three  things :  he  worships  God  in  the  spirit,  he 
rejoices  in  Christ  Jesus,  and  has  no  confidence  in  the 
flesh,  Phil.  iii.  3.  And  with  another  apostle,  he  casts 
himself  for  support  entirely  on  his  Lord  and  Master,  say- 
ing, "  Now  unto  him  that  is  able  to  keep  me  from  fall- 
ing, and  to  present  me  faultless  before  the  presence  of  his 
glory  with  exceeding  joy  :  to  the  only  wise  God  our  Sa- 
viour, be  glory  and  majesty,  dominion  and  power,  both 
now  and  ever.     Amen."    Jude  24,  25. 

Such,  Christian  reader,  is  the  result  of  the  finished 
work  of  our  Emmanuel.  "  The  work  of  righteousness 
is  peace,  and  the  effect  of  righteousness  is  quietness  and 
assurance  for  ever,"  Isa.  xxxii.  17.  Has  it  produced  this 
"  effect"  upon  your  soul  ?  Or,  are  )^ou  labouring  after 
peace,  not  believing  Him  who  says,  u  My  peace  I  give 
unto  you  ?"  John  xiv.  27.  Are  you  "  going  about,"  in 
all  your  religious  duties,  to  establish  a  righteousness  of 
your  own,  or  have  you  submitted  yourself  to  the  righte- 
ousness of  God?  "Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth,"  Rom.  x.  3,  4. 
You  doubtless  wish  for  admission  to  the  realms  of  glory. 
— Those  who  receive,  who  accept  of,  the  gift  of  righte- 
ousness, shall  reign  in  life,  by  one,  Jesus  Christ,  Rom. 
v.  17.  Do  you  engage  in  works  of  charity,  in  order 
that  God  may  count  you  a  righteous  person,  and  worthy 
of  reward  ? — "  To  him  that  worketh  not,  but  believeth 
on  him  that  justiiieth  the  ungodly,  (through  the  provided 


THE    FINISHER    OP    THE    FAITH.  341 

Surety,)  his  faith  is  counted  for  righteousness,"  Rom.  iv. 
5.  Come,  then,  to  the  Lord  Jesus,  who  is  at  once  the 
author  and  the  finisher  of  the  faith,  Heb.  xii.  2.  Accept 
of  him  as  given.  He  is  made  of  God  unto  you  righte- 
ousness, 1  Cor.  i.  30.  Receive  him  into  your  heart,  and 
call  him  ever  hereafter,  The  Lord  your  righteousness, 
Jer.  xxiii.  6.  "  Surely  shall  one  say,  In  the  Lord  have 
I  righteousness  and  strength,"  Isa.  xlv.  24.  Count,  then, 
with  the  apostle,  count  all  things  to  be  loss,  for  the  excel- 
lency of  the  knowledge  of  such  a  Saviour.  Yea,  count 
every  thing  as  dross,  that  you  may  win  Christ,  and  be 
found  in  him,  not  having  your  own  righteousness  which 
is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith,  Phil, 
iii.  8,  9.  Thus  in  Christ  shalt  thou  be  made  a  new  man, 
created  in  righteousness  and  true  holiness,  Eph.  iv.  24. 
Through  him  thy  soul  shall  be  united  unto  God  ;  "  he 
will  betroth  thee  unto  him  in  righteousness,"  Hos.  ii.  19. 
Thou  shalt  be  counted  a  member  of  the  Bride,  the 
Lamb's  wife.  Arrayed  in  the  fine  linen  which  is  the 
righteousness  of  the  saints,  Rev.  xix.  8,  thou  shalt  be  a 
welcome  guest  at  the  marriage-supper  of  the  Lamb; 
and,  as  an  inhabitant  of  the  new  Jerusalem,  the  bright- 
ness of  thy  unsullied  purity  shall  be  an  object  of  ever- 
lasting admiration  to  all  angelic  beholders  ;  yea,  rather, 
the  Lord  of  the  glorious  church  shall  be  admired  in  the 
perfect  comeliness  of  all  her  members,  2  Thess.  i.  10 ; 
Ezek.  xvi.  14  ;  Eph.  v.  27.  Many  shall  inquire,  Who 
are  these  ?  And  the  reply  shall  be,  "  These  are  they 
which  came  out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the 
Lamb :  therefore  are  they  before  the  throne  of  God," 
Rev.  vii.  14,  15. 

29* 


SUMMARY. 

This  Psalm,  Christian  reader,  which  we  have  now 
considered,  has  fixed  our  thoughts  on  the  Saviour  of  the 
world,  and  unfolded  to  us,  as  it  were,  his  secret  feelings 
and  inmost  thoughts  during  the  latter  part  of  that  awful 
period  in  which  he  hung  upon  the  cross.  After  almost 
three  hours  of  silence,  in  which  he  endured  the  conflict 
of  the  powers  of  darkness,  suffered  inconceivably  acute 
mental  anguish  under  the  hidings  of  his  Father's  face, 
the  Saviour  uttered,  and  this  psalm  had  recorded,  his  as- 
tounding cry,  "  My  God,  my  God,  why  hast  thou  for- 
saken me  ?"  Here  we  considered  the  Lord  Jesus,  as  our 
Surety,  standing  at  his  Father's  judgment-seat,  and,  con- 
scious of  innocence,  inquiring  what  new  charge  was  laid 
against  him,  to  cause  this  new  and  severest  of  all  afflic- 
tions, the  hiding  of  his  Father's  countenance.  We  con- 
cluded that  one  reason  why  our  Lord  so  earnestly  cried 
to  his  Father  was,  that  he  might  ascribe  the  glory  of  his 
deliverance  to  him,  being  unwilling  to  appropriate  it  to 
himself  by  an  exertion  of  his  own  power ;  and  we  found 
that  the  whole  verse  comprised  three  inquiries,  to  which 
we  conceived  these  to  be  appropriate  answers  :  1.  Why 
hast  thou  forsaken  me  ?  Because  thou  art  bearing  the 
sins  of  the  world.  2.  Why  art  thou  so  far  from  help- 
ing me  ?  That  the  victory  may  be  altogether  thine  own. 
And,  3.  Why  art  thou  so  far  from  the  words  of  my  roar- 
ing ?  That  thou  mayest  learn  all  the  obedience  by  the 
things  which  thou  art  suffering.  We  perceived  that  our 
Lord  in  continuing  his  supplications,  complained  to  his  Fa- 
ther, but  would  not  complain  against  him  ;  and  yet  in- 
stantly acquitted  him  of  unkindness  or  injustice,  and  sub- 


SUMMARY.  343 

ioin^d  this  filial  and  beautiful  acknowledgment,  "  But  thou 
continuest  holy."  In  the  fulness  of  his  sorrow5  our  Lord 
next  contrasted  his  own  experience  with  that  of  the  fathers, 
whose  prayers  were  heard,  whose  expectations  were  not 
confounded :  he  denominated  himself  a  worm,  allied  by  his 
human  nature  to  the  meanest  part  of  creation;  a  scarlet- 
coloured  worm,  covered  with  the  imputed  guilt  of  men  : 
and  regarded  himself  as  "  no  man  ;"  not  what  man  now  is 
by  sin,  nor  what  man  was  intended  to  be  by  his  Crea- 
tor. Our  Lord's  life  in  the  flesh,  we  saw,  might  be  illus- 
trated by  the  heathen  doctrine  of  metempsychosis ;  for 
he  brought  the  recollections  of  the  world  of  glory  into 
this  state  of  being ;  and  therefore  human  life  must  have 
appeared,  in  his  eyes,  infinitely  more  mean,  wretched, 
and  loathsome,  than  we  can  possibly  conceive.  We 
were  next  led  to  contemplate  the  enumerated  mental 
sufferings  of  our  much-tried  Lord,  the  reproaches  with 
which  he  was  assailed,  the  mockery  by  which  he  was 
insulted,  and  the  taunts  which  wTounded  his  spirit  to  the 
quick.  In  the  ninth  and  tenth  verses,  we  considered  that 
pathetic  and  touching  appeal  which  our  dying  Redeemer 
made  to  the  heart  of  his  Father,  arguing  from  the  help- 
lessness of  his  infancy  to  the  helplessness  of  his  man- 
hood, and  casting  the  latter  upon  that  Paternal  care, 
which  had  provided  for  the  former.  We  perceived  how 
earnestly  our  Lord  followed  up  this  appeal  with  renewed 
entreaty  for  his  Father's  presence,  expressing  this  great 
and  only  desire  of  his  heart  in  these  words,  "  Be  not  far 
from  me."  The  bodily  sufferings  of  the  Man  of  Sorrows, 
were  next  brought  to  our  notice.  The  assault  and  en- 
compassing of  his  enemies  on  every  side,  was  the  first 
particularized  ;  where  also  we  considered  the  assault  of 
Satanic  hosts  upon  the  spirit  of  our  Lord.  Consequent 
on  this  assault  succeeded  universal  faintness  over  his 
frame,  complete  languor  and  extreme  exhaustion,  with 


344.  SUMMARY. 

intense  and  burning  thirst.  The  piercing  of  our  Lord's 
sacred  body  in  his  hands  and  feet,  was  then  considered, 
and  the  lingering  death  by  crucifixion  described.  Ex- 
tended on  the  cross,  the  emaciated  state  of  the  Saviour's 
worn-out  frame  was  exposed  to  view,  and  all  his  bones 
might  be  told.  In  this  condition  he  was  subjected  to 
the  insulting  gaze  of  the  multitude ;  the  soldiers  also 
seized  every  article  of  his  clothing,  parted  his  garments 
among  them,  and  cast  lots  upon  his  vesture.  Urged  by 
these  various  and  sore  afflictions,  and  desiring  with  in- 
tense anxiety  to  enjoy  again,  before  he  died,  the  light 
and  peace  of  his  Father's  presence,  our  blessed  Saviour 
then,  with  the  most  vehement  importunity,  prayed  for  a 
speedy  and  immediate  answer.  And,  whilst  he  was  yet 
praying,  his  Father  granted  his  petition.  Light  dawned 
upon  his  soul ;  darkness  was  dispelled  from  the  face  of 
nature,  and  from  the  heart  of  the  Redeemer ;  and,  as 
though  issuing  from  a  kind  of  spiritual  death,  and  enjoy- 
ing a  spiritual  resurrection,  our  Divine  Surety  exclaimed, 
'  Thou  hast  heard  me."  Importunity  prevailed  with 
God.  The  whole  tone  of  feeling  and  sentiment,  in  the 
Psalm,  became  changed  from  this  verse.  Gratitude  and 
thanksgiving,  we  observed,  occupied  its  remaining  por- 
tion. The  Saviour,  as  it  were,  invited  from  the  cross 
the  members  of  his  Church  to  join  his  eucharistic  song ; 
called  them  his  "  brethren"  to  whom  he  would  declare 
his  Father's  name ;  and  testified  that  God  is  worthy  to 
be  praised,  because  he  had  not  hid  his  face  from  him, 
but  had  heard  his  prayer,  and  answered  his  cry.  There- 
fore he  himself  again  expressed  his  determination  to 
praise  the  Lord,  and  to  fulfil  all  his  vows  in  the  presence 
of  the  redeemed.  Our  blessed  Saviour  was  next  pre- 
sented to  our  view  as  contemplating  the  vision  of  joy 
that  was  set  before  him — casting  a  long  look  through 
successive  time  into  the  eternal  age,  and  behoMih?  Htli 


SUMMARY.  345 

delight  all  things  gathered  together  in  himself,  Eph.  i. 
10.  He  contemplated  the  satisfaction  of  his  meek  and 
lowly  disciples ;  the  seekers  of  the  Lord,  all  praising  him ; 
and  the  eternal  spiritual  life  which  they  should  enjoy ; 
then  the  conversion  of  the  world,  the  establishment  of 
his  own  glorious  kingdom,  the  universal  worship  which 
should  be  rendered  to  him  by  all  classes  of  human  be- 
ings, and  their  entire  dependence  on  himself,  even  in 
their  most  holy  and  exalted  condition,  as  the  alone  Au- 
thor of  the  faith.  And  lastly,  the  Psalm  represented  the 
Saviour  as  solacing  his  dying  spirit  in  the  midst  of  his 
enemies,  with  the  assurance  of  a  holy  and  numerous 
seed,  who  should  be  counted  to  him  for  a  posterity. 
These  his  children,  the  fruit  of  the  travail  of  his  soul, 
he  beheld,  with  satisfaction,  faithfully  serving  God  in 
evary  age  of  the  world ;  and,  without  fail,  coming,  each 
in  his  proper  and  appointed  hour,  into  his  kingdom  of 
grace,  and  all,  at  last,  gathered  together  into  his  hingdom 
of  glory.  Their  theme  in  time  and  in  eternity  is  one : 
their  occupation  also  is  one,  to  "  declare"  to  all  that  sur- 
round them,  or  that  rise  up  under  them,  in  time  ;  and  to 
all  the  principalities  and  powers  that  behold  them,  or 
worlds  of  intelligent  beings  that  shall  be  created  after 
them,  throughout  eternity,  the  unsullied  and  accepted 
Surety-righteousness  of  Jehovah  Jesus,  which  completely 
secures  their  everlasting  salvation,  for  he  hath  fulfilled 
it  all. 

"  Now  to  the  only  wise  God  our  Saviour,  be  glory 
and  majesty,  dominion  and  power,  both  now  and  ever. 
Amen."    Jude  25. 


THE    END. 


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